New Testament

INTRODUCTION

As the crow flies, Caesarea was around 47 miles from Jerusalem. But because of terrain and available roads, it was around 65 miles to travel. Paul in Roman custody down in Caesarea was out of the reach of the Jews. But he was not far enough away to be out of their thinking. Two years later, he was still very much on their minds.

THE TEXT

“Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him . . .” (Acts 25:1–27).

SUMMARY OF THE TEXT

When Festus replaced Felix, he came to Caesarea first, and three days later he went up to Jerusalem (v. 1). One of the first things that the high priest and leading Jews brought up was the matter of Paul (v. 2). They requested he be brought to Jerusalem, not having abandoned the idea of an ambush (v. 3). Festus declined since he was leaving for Caesarea shortly (v. 4). They could come down to Caesarea to accuse him (v.  5). So after 10 days, Festus headed home, and the day after that he ordered Paul to appear before him (v. 6). When he appeared, the Jews from Jerusalem swarmed and made numerous accusations which he couldn’t prove (v. 7). Paul’s response was simple—he denied everything (v. 8). Festus didn’t want to get off on the wrong foot with the Jewish leaders, and so he asked if Paul would be willing to have his hearing up in Jerusalem (v. 9). Paul replied that he belonged in the Roman system, having done no wrong—as Festus knew quite well (v. 10). Paul did not refuse capital punishment if he deserved it, but he didn’t—so he appealed to Caesar (v. 11). Festus conferred with his people, and granted the appeal (v. 12).

A while later, Agrippa and Bernice (brother and sister) came to offer Festus an official welcome (v. 13) After they had been there some days, Festus brought Paul’s case up (v. 14). When he was at Jerusalem, the Jewish rulers sought a judgment against him (v. 15). Festus replied that the Romans did not execute anybody without giving them a chance to defend themselves (v. 16; Prov. 18:17). So Festus set it up for the next day (v. 17). The accusers then astonished him (v. 18). It was a religious matter, and they said Jesus was dead, with Paul claiming He was alive (v. 19). Festus didn’t know what to do, so he asked if Paul would go up to Jerusalem (v. 20), which is when Paul appealed to Caesar (v. 21). Agrippa said something like “this sounds interesting,” and Festus said he could hear Paul the next day (v. 22). Agrippa entered the next day with great pomp, with his sister, and all the bigwigs of Caesarea (v. 23). Paul was then brought out. Festus said they should all look at the man that the multitude of the Jews want to see dead (v. 24). But Festus said he had found nothing worthy of death, and because he had appealed to Caesar, that was going to happen (v. 25). But Festus had a problem. He had no idea how to write a cover letter for this. Maybe Agrippa might be able to help (v. 26). Festus thought, rightly, that it would be crazy to send a prisoner to Rome with no summary of the charges (v. 27).

The Jews had not given up on their plot to waylay any group that was escorting Paul anywhere. Even though a few years had gone by, they were still hot after Paul. On top of that, Luke was aware that this was still the plan, and we know this because he recorded the fact (v. 3). Paul had known for a while that the plan was to get to Rome (Acts 23:11), but apparently you couldn’t just wing off and appeal to Caesar. Paul waited until such an appeal would provide Festus with a convenient off ramp.

THE PECKING ORDER

Festus held the ultimate authority in the region, with Agrippa serving as a local client king. Compared to his predecessors (and successors), Festus was a competent and wise ruler. He subdued bandits, restored fiscal order, and was praised highly by Josephus. Nevertheless, though he was an honest pagan (unlike Felix), he was still a pagan at the end of the day. He respected Paul highly, particularly his learning, but he did not understand Paul at all (Acts 26:24).

Agrippa was around 30 years old at this time. He had been brought up in Rome, in the court of Claudius Caesar. Under the Roman governors, he had religious authority in Palestine—appointing the high priest, having custody of the Temple treasury, etc. The Roman governors would consult him on matters of religious law, as here. He had an incestuous relationship with his sister Bernice, who lived in a profligate way. And the way they made their entrance, with “great pomp,” perhaps tells us a bit more.

THE POINT OF THE NARRATIVE

Although we are dealing with lower authorities and appeals courts, Luke is very careful to record their tentative judgments. He records the assessment of Claudius Lysias (Acts 23:29). He records the willingness of Felix to free Paul in exchange for a gift (Acts 24:26). He records the judgment of Festus, who said that Paul had done nothing deserving of death (Acts 25:25). And after Festus consulted with a local king, who was more acquainted with these matters, King Agrippa came to agree with Festus on this point (Acts 26:32).

CHRIST AND CAESAR

As a practical matter, the religious concerns of the Jews and the Christians were under the control of Rome. Paul did not object to this, and labored faithfully within those constraints. The established authorities were God’s deacons, appointed by Him to reward the righteous and punish the wrongdoer (Rom. 13). If Paul had done wrong, he did not refuse the penalty, even to the point of death (Acts 25: ). In other ways, he functioned within the de facto system around him. He used his Roman citizenship at Philippi (Acts 16:37). He used his Roman citizenship later on with Claudius Lysias (Acts 22:25). And here he plays the ultimate trump card that a Roman citizen had—he appealed to Caesar (Acts 25:11).

He did this knowing that Caesar only had jurisdiction in a limited way. That which had God’s image on it had to be rendered to God instead (Matt. 22:21). Paul, the faithful Christian and apostle, was also Paul the faithful Roman. Note again what he says in v. 8. “Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.”

Read Full Article

INTRODUCTION

Lying is not just something that people do when they are little boys getting into the cookie jar. We sometimes naively assume that greater responsibility means that there must be greater levels of integrity. But it is often the case that the higher up you go—whether in civil or ecclesiastical government—the greater the incentives and pressures to give way to deceit. The cookie jar is much bigger, and deception rises to an art form.

THE TEXT

“And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, We accept it always, and in all places, most noble Felix, with all thankfulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes . . .” (Acts 24:1–27).

SUMMARY OF THE TEXT

Five days later, Ananias the high priest came down with the elders along with a spokesman named Tertullus (v. 1). Called upon, Tertullus began to attack Paul, beginning with flattering Felix (vv. 2-3). Not to be tedious, please bear with me (v. 4). They have found Paul a perfect pest, a seditious fellow among Jews worldwide, and a ringleader of the Nazarenes (v. 5). He even profaned the Temple, and the Jews were dealing with it according to Jewish law (v. 6), but were rudely interrupted by that violent soldier Claudius Lysias. (v. 7). Lysias commanded us to come here, which is why we are bothering you now (v. 8). Check it out, it is all documented. The Jews with him agreed with all of this (v. 9). Paul was given permission to speak, and began graciously but not with unctuous flattery (v. 10). Paul retraced his steps—twelve days before he had gone to Jerusalem to worship (p. 11). He was found in the Temple, being disruptive in no way (v. 12). Paul then adds a crucial element—they cannot prove their accusations (v. 13). But he did acknowledge part of what they said. He follows the Way, what they consider sectarian, but he worships God according to the law and prophets (v. 14). And he has the same hope that they do, which is that there will be a resurrection of the dead, of the just and unjust both (v. 15).  Paul had labored to keep his conscience clear—both Godward and toward man (v. 16).  After years gone, he had brought alms and offerings to his nation (v. 17). Certain Jews from Asia were his initial accusers, and they jumped him in the Temple, and by the way, why aren’t they here? (vv. 18-19). The men standing here can only testify to what they saw, and the worst they could say is that Paul cried out in the Sanhedrin that he believed in the resurrection (vv. 20-21). Felix knew about Christianity and put them all off until Lysias was able to come down (v. 22). A centurion was given responsibility for Paul, not chained up, with his friends able to come and go (v. 23). After a while, when his wife Drusilla was there, he gave Paul an audience to present the gospel of Christ to them (v. 24). As Paul reasoned about righteousness, temperance and coming judgment, Felix was rattled and dismissed him (v. 25). Showing his continued carnality, he was hoping for a bribe, and would talk with Paul with that hope in mind (v. 26). After two years of this, Felix was replaced by Festus (v. 27). Felix left Paul a prisoner for political reasons.

EVIDENCE AND LIES

Notice that Paul insists upon biblical standards of justice and evidence. He says that his accusers cannot independently confirm what they are saying (v. 13). He says that certain key witnesses are missing (vv. 18-19), meaning they cannot be cross-examined. He simply assumes that the accusers have the burden of proof—Paul doesn’t have to prove that he didn’t do it. “Innocent until proven guilty” is a biblical standard.

The reason liars need to “free themselves” from the biblical standards of evidence is that they need the additional room to maneuver. Liars need to be creative, and facts tie them down. Facts are too confining.

LIARS AND THE LAKE OF FIRE

Lying is no trifle. It is one of those things that clearly identify a misbegotten paternity. The devil is the father of lies. When the devil speaks lies, he is a native speaker. The devil has no truth in him (John 8:44). Those who speak lies are betraying their spiritual ancestry. Look, he “has his father’s lies.” “Ye are of your father the devil.”

Lying belongs to the old way of life. Put it off. “Do not lie to one another, since you have put off the old man with his deeds” (Col. 3:9). When tempted to continue to cover up those lies, remember to fear God. All liars will have their part in the lake of fire (Rev. 21:8).

You are members of one of the most lied-about churches in the country. Your pastor, if the Internet is to be believed, is in similar straits. But our response to this must not be bitterness or a spirit of complaining.  Servants are not greater than masters, and they lied about Jesus too. Our response must be to cultivate a spirit of hatred toward every form of ungodly deceit in our own lives. “Through thy precepts I get understanding: Therefore I hate every false way” (Psalm 119:104). But it is never safe to begin by hating the false ways of others.

DECEPTION AN ACT OF WAR

Bearing false witness against your neighbor is an act of violence against the public good. Perjury is forbidden for this reason (Ex. 20:16). Depending on the stakes, such perjury could even be a capital offense (Dt. 19:16-21). Lying is a declaration of war. Remember—one another (Col. 3:9), against your neighbor (Ex. 20:16).

This explains why it is not a problem to deceive the enemy in time of war. It is an act of war. Think of the Hebrew midwives (Ex. 1:19-20), or Rahab the harlot (Josh. 2:4-5), or David escaping from Achish, king of Gath (1 Sam. 21:13). It is striking that David celebrates this escape with Psalm 34, which includes a blessing for those who keep their “lips from speaking guile” (v. 13). So those of you who are fastidious in all the wrong ways and places should see yourselves clear to lying to the Gestapo about the Jews in your attic. Lying to your boss about your expense account is a different thing altogether.

CHRIST OUR TRUTH

Grace and truth come through Jesus Christ (John 1:17). We are saved through the word of the truth of the gospel (Col. 1:5). Jesus tells us plainly that He is the way, the truth, and the life (John 14:6). If He is the way, then truth and life are characteristics of that road. Are you walking on that road? We serve an honest Christ, and this can only be done faithfully by honest Christians.

Read Full Article

INTRODUCTION

We see in this passage how the sovereign God moves all things in accordance with His purpose and will, and He turns the machinations of the wicked back upon them. God had told Paul that he was going to bear witness to Christ in Rome; he need not worry. All plots against him would misfire.

THE TEXT

“And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul . . .” (Acts 23:11–35).

SUMMARY OF THE TEXT

The Lord encouraged Paul that night, assuring him that he would witness in Rome, just as he had in Jerusalem (v. 11). The next day more than forty Jews bound themselves with an oath, saying they would neither eat nor drink until they had killed Paul (vv. 12-13). They came to the Council and told them this, and suggested a plan—the Council should ask for another opportunity to question Paul, and they would kill him on the way (vv. 14-15). Paul’s nephew heard of it and came to warn Paul (v. 16). Paul called one of the centurions and asked him to take the boy to the Captain, which the centurion did (vv. 17-18). The Captain took him aside privately by the hand and asked for the message (v. 19), which the boy delivered (vv. 20-21). So the Captain sent the boy away with a charge to tell no one (v. 22). The Captain then ordered a force of 470 men to escort Paul to Caesarea at three in the morning (vv. 23-24), and provided a mount for Paul (v. 24).

The Captain sent an accompanying letter to Felix the governor, a letter designed to fudge the details just a bit. To the most excellent governor Felix, greetings (v. 26). This prisoner had been taken by the Jews, who would have killed him if not for the prompt action of the Captain who, having discovered that Paul was a Roman, came and rescued him (v. 27). You should recall that he actually discovered Paul was a Roman when he was on the verge of having him flogged. Everything after this bit was accurate enough though. He wanted to know more and brought him before the Jewish Council (v. 28). It was there he learned that Paul had done nothing worthy of death or imprisonment, but it was just a Jewish wrangle (v. 29). He then mentions the fact that he was made aware of a plot against Paul, and so he sent Paul to Felix. He told Paul’s accusers to take their complaint to Felix (v. 30).

And so the soldiers, as commanded, took Paul to Antipatris that night (v. 31), a city halfway between Jerusalem and Caesarea. The next day the foot soldiers returned to Jerusalem, leaving Paul to go on to Caesarea with the 70 cavalrymen (v. 32). They came to Caesarea, delivered the Captain’s letter, and presented Paul to Felix (v. 33). Felix read the letter and asked Paul was province he was from, and learned it was from Cilicia (v. 34). He said that he would hear Paul out after his accusers had arrived. Until then, Paul was to be kept there in Herod’s judgment hall (v. 35).

PAUL’S NEPHEW AND JERUSALEM INTRIGUES

Agabus had predicted that Paul would be seized in Jerusalem, and turned over to the Gentiles (Acts 21:11). This came to pass, but the Gentiles wound up serving as Paul’s guards and protectors.

We are given a tantalizing glimpse of Paul’s extended family. Paul’s nephew (his sister’s son) heard of the plot against Paul (v. 16). We are told that he is a young man (neanias), and we can see that he is very young in the fact that the Captain takes him aside, leading him by the hand (v. 19). The conspiracy against Paul was organized at the highest levels, involving forty men and the Council, which means that Paul’s family was close enough to the corridors of power (still) to become aware of the plot. We don’t know that they were Christians, but we do know that there was still familial sympathy for Paul. I remember how much this story delighted me as a young boy. The conspirators were not going to eat and drink until they had killed Paul, and I thought “I bet they are pretty hungry by now.” They were going to be conducting this murder on the stairs leading down from the fortress, most likely—defiling the Temple with a murder.

We can see that this was a very serious situation—the Captain was concerned about the security of Jerusalem, in that the 400 foot soldiers returned to Jerusalem as soon as Paul was safely out of harm’s way. The Captain wanted those troops back.

But instead of a successful assassination, what happens? Paul was brought out of Jerusalem with an escort fit for a prince.

A NOTE ABOUT FELIX

Felix, the Roman governor at the time, was a brutal man. He had originally been a slave, and had been emancipated by the emperor Claudius, or possibly the mother of Claudius (who was the daughter of Mark Anthony). Felix’s tenure was marked by all kinds of societal disturbances (terrorists, messiahs, false prophets, sicarii), which Felix responded to with real brutality in kind. The Roman historian Tacitus noted that he “practiced every kind of cruelty and lust, wielding the power of king with all the instincts of a slave” (Histories 5.9). All of this makes the comment made by Tertullus in the next chapter (24:2)—that “by thee we enjoy great quietness”—pretty funny.

WATCHING OUT FOR PAUL

Now it is quite true that the Captain wrote his letter to Felix in a way that covered up for his earlier blunder in ordering that Paul be flogged. He did streamline the truth a bit, watching out for himself. But notice also how this Roman soldier, not a believer, goes out of his way to protect Paul. He gives Felix his opinion that Paul did not deserve death and he did not deserve chains (v. 29). In addition, he tells the story in such a way as to make it clear that he was sending Paul to Felix because his accusers were not acting in good faith, planning murder as they were (v. 30).

THE INVISIBLE HAND

In the book of Esther, God is not mentioned by name once—but at the same time, His protecting and providential hand can be seen throughout the entire narrative. It is the same kind of thing here. God said that Paul needed to testify in Rome (v. 11), and with that end in view, without mentioning God again, we can see how seamlessly all the chess pieces were moved to their necessary places—including the would-be assassins.

So always remember how the doctrine of God’s sovereignty is such a comforting doctrine. Whatever your challenges, whatever afflictions beset you, the cupped hands of your everlasting Father are around you. You must not ever think of yourself as somehow just caught in the machinery.

Read Full Article