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If you haven’t been with us we have deconstructed these gatherings down to the essentials:
We begin with prayer
Sing the Word of God set to music (as a means to get it into our heads) and then we sit for a moment in silence here at the Church/Studio.
When we come back we pick up where we left off last week in our verse by verse study.
So last week Paul was visited by Felix and his unlawful wife Druzilla. And Paul preached to them, according to Luke in verse 25, in the following manner (which we covered last week)
Acts 24:26-end 25.1-12
August 20th 2017
Milk
25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
Let’s wrap this chapter up with the last two verses before we move into chapter 25.
At verse 26 Luke gives us some insight into Felix and his motives, saying:
26 He (Felix) hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.
We mentioned last week that Felix was known to receive bribes in exchange for freedom and Luke notes this here as to the motive for him putting Paul under house arrest.
Where it says here in the King James that Felix “sent for him the oftener”it means that Felix called for Paul on a frequent basis and talked with him.
We may suggest that he did this to hear more truth or because he was just intrigued with Paul – Luke doesn’t tell us. Perhaps he was trying to subtly remind Paul that freedom was a stones throw away for the right price.
All we do know is they saw each other often. (verse 27)
27 But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound.
At first glance we might believe that Felix was in control of Paul and that Paul was experiencing a great injustice here.
I mean two years for a trumped up charge is amazing, right. Perhaps Felix was hoping that the Christian Community would step in with the gold, or perhaps it was for other political reasons.
But God would use this injustice to serve His purposes.
One thing we know from reading the New Testament was Paul was relentless.
Having been called and taught of Christ nothing was going to get in his way – and maybe God allowed this injustice in his life to mandate some physical rest for the man.
We remember that Paul was warned and warned and warned not to go to Jerusalem by people lead of the Spirit.
Perhaps he was a bit over driven and God wanted him to slow his pace – to a crawl. Perhaps this was so Paul could take the time to formalize the contents of many of his epistles?
Maybe instead of writing Paul would have just relentlessly traveled till he died but God wanted some quality epistles out of him and the only way to get it was to let him be incarcerated.
In other words what we see as unjust, and as misfortune and as unfortunate may, in the long run, be used by God to bring about what He wants from us?
When we think about it really, everything that we experience – in the scope of the eternal view – could be used to bring about His aims and good.
Its one of the issues I have with people who bemoan and rant against God for the apparent difficulties – even the apparent tragedies in their lives or in the lives of others.
They will say things like, “I just can’t understand a God who would take someone from us so young in life?”
OR
“Would allow me to suffer such loss,”
Stuff like this. When we think about it almost all our New Testament characters could say the same thing:
John the Baptists could say,
“Geez, man. I lived all of my life in austere and abject minimalism only to have my head cut off in the prime of my life!”
And James the Elder, once of Jesus apostles could have said,
“You know I gave up the last three years of my life following Jesus only to be put to death shortly thereafter.”
Even Jesus could have said, “Man, I am the Son of God and my Father not only gave me three years to reach people, He allowed the people to put me to death right after!”
(beat)
We lose our jobs.
We are diagnosed with disease.
We have people break our trust.
Sometimes our children die before us.
Or our spouses divorce us.
Sometimes our parents are idiots.
At other times we never get a break economically.
Or we have a real hard time with people being unfair and mean to us.
Those standing on the eternal perspective NOT only humbly accept their fate, they trust that God will work all things out to an expected and good end.
They know that they are not alone in this walk (as evidenced by men like Paul), and second, they realized that God has allowed such things in the lives of all of the New Testament characters – to bring about His will and His ends (which are always good for them that believe).
As it goes with me in my life, just as I typed the words I just said, am man approached me at Einstein’s.
I know this man as he has followed the ministry for years. He and his wife and children came out of Mormonism and after wandering around made a home in a Presbyterian church.
But it was temporary because the pastor of that church began to preach untenable things from the pulpit – things centered on God needing to be continually pleased by our ways and lives and that hell awaits most of the human race.
This brother was up near this Einstein’s this morning because his wife was receiving a treatment for debilitating mental illness at the nearby hospital.
We talked about God, about his wife’s condition, about faith, love, prayers. And honest to God he expressed the very sentiments I just shared with you –
That often in life, our lot is to trust God and believe that He has His reasons and ways and those who trust Him must accept this – and move on, hand to the plow – with this faith.
He said something very touching. He said that in the throws of her suffering his wife will ask him:
“Why do you love me?” as if to be saying, why would you love me in this state,” and that his answer to here is, “my dear, you are only looking at the present, at where you are right now and you are forgetting that we have a long wonderful history together. That we have children, and memories, and a life together. This is just a moment in our lives.”
It was a great response. And just as he could see that his love for her was not just based on the present difficulty but over a long history established in the past, I couldn’t help but think that God’s love for us – and our love for God – is not based on the immediate present woes of life, but on an eternal future, on an expected end, on what we expectantly look to in the future.
My, how God works wonders to teach. So moving on
“But after two years . . . (of Paul being unjustly incarcerated) Porcius Festus came into Felix’ room (this means that after two full years a man named Porcius Festus came to replace Felix in his office): and Felix, willing to shew the Jews a pleasure, left Paul bound.”
Porcius Festus was the successor of Felix in A.D. 60 as procurator of Judea.
A few weeks after he had taken office the case of Paul, then a prisoner at Caesarea, was reported to him.
Chapter 25 will explain Paul’s interaction with him but in consequence of their time together Paul will be sent to Rome.
Festus, after being in office less than two years, died in Judea.
In any case Felix “left Paul bound,” or in the custody of his successor and apparently this was to please the Jews.
Chapter 25
Acts 25:1 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
2 Then the high priest and the chief of the Jews informed him against Paul, and besought him,
3 And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
6 And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.
7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.
9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
10 Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
Okay, back to verse 1:
Act 25:1 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
The Jewish historian Josephus had favorable things to say about Porcius Festus.
At the time that Festus took over a group of bandits called Sicarii were roaming the countryside, plundering and burning villages. They would also slip into crowds of worshipers and stab people with short, curved swords.
Festus learned that an imposter had infiltrated this group and promised to lead them from difficulty by taking them into the desert and Festus’ sent forces to ambush them and take them out.
In a way, Porcius Festus was to Paul what Pontius Pilate was to Jesus. He valued peace with the Jews more than justice and, despite determining his prisoner was innocent, sent him to judgment.
As we will see, in his quest for political control, Festus will dismiss Paul’s situation as a “dispute . . . about their own religion,” in effect washing his hands of seeing that justice prevailed.
He was governor for only two or three years before he died and was succeeded by a man named Albinus.
So here in verse one we are told that after only having been in Caesarea three days, Festus “ascended to Jerusalem,” probably to familiarize himself with this important area over which he governed. (verse 2)
2 Then (or while there) the high priest and the chief of the Jews informed him against Paul, and besought him,
At that time the high priest was named Ismael, who was the son of Fabi. Josephus says that he had been promoted to that office by Agrippa. (Josephus’ Antiq. b. xx. ch. viii. & 8.) But some suggest that Ananais was still the high priest in charge.
Whoever it was he “informed Festus against Paul” certainly as a means to prejudice Festus against him. (verse 3)
3 And (they – the high priest and others) desired favor against him (Paul), that he (Festus) would send for him (Paul) to Jerusalem, laying wait in the way to kill him.
Had Festus been persuaded by their rhetoric it is probable that he would have been killed but God had promised Paul back in chapter 23 that he would “bear witness to the truth at Rome,” and nothing was going to stop that from happening. Therefore the Roman Festus (verse 4) said
4 (answered), that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
Perhaps Festus had been informed that Paul was a Romans citizen so he refused to take these men’s advice.
But what he does do (verse 5) is say:
5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
In other words Festus pulls a Bob Barker and tells all those who have ought with Paul to “COME ON DOWN” and we’ll hold a trial where you can voice your complaints.
6 And when he had tarried among them more than ten days, (some translations suggest less than ten days, by the way) he (Festus) went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought. (for trial – verse 7)
7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
The Greek word to describe the grievous accusations is “heavy, weighty” accusations.
We read through the narrative lightly but Paul must have really gotten personally tired of this scene – to have a heart for Jesus and sharing Him with others before the end of the age and along the way to be beaten, alienated, tossed out of communities physically, and not only imprisoned but accused with weighty lies had to have an enormous burden on the man.
The lesson for us is to try and avoid doing the same thing to others no matter how justified we may think our criticisms may be!
Very hard in our day of endless open online opportunities for commentary. In my estimation great is the woman or man who hold their critical tongues even in the presence of those who seem to deserve our venom most.
So difficult to do.
But I bet these Jewish accusers of Paul truly believed that he was the danger they described him to be.
In this case, we might be able to say that they even meant well, or as Jesus said to His apostles in John 16:
John 16:1 “These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.”
I have a man, who from everything I can tell, truly loves and seeks God and appears to rely on Him for guidance.
This man is my Javair, and he relentlessly and constantly seeks to kill me in and through social media.
He lays HEAVY and WEIGHTY charges against me because I have views that he utterly detests.
I have known of him for years but recently read his accusations.
Now understand, I read them with the understanding that this man seems to love God and Jesus Christ.
And when I considered his overt criticisms against me and my views I could see that while he meant well, and perhaps even believes that he does the work of God, His zeal for my head has blinded Him to the context of my positions and therefore his attacks were limited and myopic.
I share this with you because we can probably bet our bottom dollar that when we attack others our views are also limited and myopic – so we might as well follow the example of Our Lord and just remain silent on most things.
Luke adds to verse 7 that the weighty accusations that were thrown at Paul were such that “they could not prove.”
Verse eight jumps right into Paul’s response and says:
8 . . . he answered for himself, “Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.”
This is a summary defense of which we received more of the same but in greater detail in the previous chapter. (Verse 9)
9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, “Wilt thou go up to Jerusalem, and there be judged of these things before me?”
This was the request the Jews made of Festus – to bring Paul to Jerusalem, but Luke informed us that they did this so they could kill him.
Wanting to make the Jews happy he asks Paul if he would be willing to comply.
10 Then said Paul, “I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
This is interesting, isn’t it?
Paul was willing to go to Jerusalem in the first place (against all advice to the contrary) but here he justifies why there would be no purpose in going back.
I really love this. Under the direction of the Holy Spirit the man was on his game, and was able to freely act and move according to the will of God.
It’s similar to Jesus who was subject to the constant plots and envy of his enemies but He was always able to stay one step ahead of them, even escaping their very grasp until God decided it was time for Him to let them take His life.
Therefore, he was under no obligation to return to Jerusalem but instead appealed to the Roman Emperor, saying:
“I stand at Caesar’s judgment seat.”
Now, understand, it is doubtful that Paul was appealing to be sent to the Emporer or Kaesar at the time. We’ll see why in a moment.
What he in all probability was saying was “I stand at Caesar’s judgment-seat, where you, Festus sits.”
In other words, the tribunal before which he then stood, and on which Festus sat, was really the judgment-seat of Csesar to which Paul was referring.
The procurator, or governor, held his commission from the Roman emperor, and it was, in fact, his tribunal. So Paul was saying:
“I am a Roman citizen and deserve a trial under your care, not the Jews in Jerusalem. “
It has been over two years of imprisonment and it seems Paul is quite direct with Festus as he says when invited to return to Jerusalem and certain death:
“I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
In all probability Festus was aware that Paul had already been tried by Felix to no avail.
He had also now seen the spirit of the Jews and could see that Paul was innocent.
Festus did not dare deny Paul the protection of the Roman laws.
The Roman emperors, after Julius Caesar, were all called “Kaesar” just like Egyptian Kings are all called “Pharaoh.”
The first list of Kaesar’s looks like this:
(ON BOARD)
FIRST Augustus Caesar 27 B.C.–14 A.D.
Tiberius 14–37 A.D.
Gaius Germanicus (Caligula) 37–41 A.D.
Claudius 41–54 A.D.
_______________
Leave blank (Nero 54–68 A.D.)
_______________
Galba 68–69 A.D.
Otho 69 A.D.
Vitellius 69 A.D.
(Then we enter into what is known as the Flavian Dynasty which lasted from 69–96 A.D. and included)
Vespasian 69–79 A.D.
Titus 79–81 A.D.
Domitian 81–96 A.D.
(Which takes us into a period known as “The Five Good Emperors who reigned from 96–180 A.D. and were)
Nerva 96–98 A.D.
Trajan 98–117 A.D.
Hadrian 117–138 A.D.
Antoninus Pius 138–161 A.D.
Marcus Aurelius 161–180 A.D.
X
And after seventy nine MORE we end with Athanatius in 491–518 A.D.
(Go back to the X)
Right in the middle of all of these Roman Emporers we find
Constantius I 305–306 A.D. (who was father to Constantine the Great)
Severus II 306–307 A.D.
Constantine I 307–337 A.D.
Constantine the Great was the first Emperor to claim Christianity as his personal faith.
A major turning point in western history occurred when the Roman Emperor Constantine converted to Christianity in 312 CE.
Whether Constantine’s conversion was sincere or politically motivated (or a combination of the two) is up to the opinion of the historian and is a matter of speculation.
But what he did bring was the end of persecution of Christians and the beginning of Christendom.
In 313 it was Constantine who issued what was called the “Edict of Milan,” which granted official toleration of Christianity and other religions.
He ordered that Sunday be granted the same legal rights as pagan feasts and that feasts in memory of Christian martyrs be recognized.
Constantine also outlawed gladiatorial shows (even though they persisted until the 5th century) and he also forbade Jews to stone other Jews to death for converting to Christianity.
Contrary to popular belief, however, it was not Constantine who made Christianity the official religion of the Roman empire.
This was done by Emperor Theodosius in 380. Constantine promoted toleration only and he continued to support both Christianity and paganism.
In 314, the cross appeared on Constantine’s coins, but so did the figures of Sol Invictus and Mars Convervator, pagan icons.
He raised his children as Christians and secured Christian clergy as personal advisors, but retained the title pontifex maximus, the chief priest of the state cult, until his death.
The study of him is long and fascinating but remember something we have said three dozen times in our study of Acts – the Romans – from top down – sought for peace among its constituents and hated uprisings.
Bearing this in mind we have some context behind decisions made relative to doctrine and practice.
Now, one last thing before I leave the board. This space here was the time Paul is imprisoned and now standing before Festus.
He has appealed to Caesar. What was the name of this Caesar Paul appealed to before Festus?
His name was Nero.
Contrary to the popular myth, he didn’t start the great fire of Rome and he did not play the fiddle or any other instrument while the city burned.
But the guy had a fondness for his own music and poetry and he force senators to sit through his endless and talentless recitals and so the phrase sort of popped up that while the city burned Nero forced unwilling but people frightened of him to listen to him try and play.
He was greatly hated for building a huge, tasteless ‘golden house’ complex in the ruins of what had been the public area of central Rome.
And he had this childish insistence on “winning” at the Olympic Games in Greece – which brought the whole empire into a state of disrepute.
Take his arrogant super ego in hand, it is no surprise that Nero was especially known for murdering people.
So while a competent administrator and a man aided by some very able men, including his tutor – the Roman writer Seneca – Nero was one hell of a life-taker.
He murdered his step-brother Britannicus with whom he had been supposed to share power.
He murdered his wife Octavia, whom he deserted for his lover, Poppeaea, and then had executed on a trumped-up charge of adultery.
At Poppaea’s prompting he had his own mother murdered (he first tried by drowing and when that went wrong he had her beaten to death).
And then in a fit of anger he kicked Poppaea to death when she was pregnant with his child.
And Nero loved to kill Christians – in extravagant and inventive ways.
It is strongly believed that Paul was one of his victims – the very man he appealed to for justice as a Roman citizen.
In any case Paul continues, having appealed to the power and command of Kaesar, and adds
11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
If I have injured the Jews I deserve death. But if I’m innocent “no man may deliver me unto these accusers. So I appeal the the power you represent, the judiciary of the Roman government.
By the Valerian, Porcian, and Sempronian laws of Rome, when any magistrate was about to beat or to put to death any Roman citizen, the accused could appeal to the Roman power.
Pliny informs us that when any Roman Christians was set to be put to death they had the right of this appeal; and when it was made, the accused were sent to Rome for trial.
It seems to me that in verse ten Paul appeals to the power Festus represents in Kaesar’s place and in verse 11, perhaps seeing that he was not going to get a fair trial, he actually uses his Roman right to have a trial before Caesar himself.
12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
And in this way Festus was able, like Pilate, to wash his hands of the whole mess, but unlike Pilate, send Paul off to another to make the call.
Q and A
ON BOARD ANNOUNCEMENTS:
August 20th Open Water Baptism and Hot Dog BBQ 11:30 to 1:30 All are welcome.
October 1st Adam’s Road with the McCraney Sisters opening.
Monday Night Recovery Group 6PM
Tuesday Night HOTM 8-9PM
Thursday Night Bible Study 6PM
PRAYER
