The Book of Acts
Lesson Number 95
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE =Bible in Basic English (1949), CEV = Contemporary English Version (1995), CJB =Complete Jewish Bible (1998), CSB =Holamn Christian Standard Bible (1999), DARBY = Darby Bible (1884), DRA = Douay-Rheims (1899), EMTV = English Majority Text Version (2003), ERV = English Revised Version (1885), ESV = English Standard Version (2001), GENEVA = Geneva Bible (1599), GNB = Good News (1966), GWN = God's Word (1995), IE = International English (), ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible (1976), LIVING = Living Bible (1971), NET = The Net Bible (2004), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery's New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP'S New Testament (1595), RSV = Revised Standard Version (1952), RWB = Revised Websters (1995), TNK = JPS Tanakj (1985), TYNDALE = Tyndale's Bible (1526), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth's New Testament (1903), WILLIAMS = William's New Testament (1937), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young's Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer's Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
INTRODUCTION
A BRIEF SUMMARY OF THE TEXT After a five-day wait, their intentions having been providentially subverted by a Roman captain, and, as a matter of legality, the Jews now prepare to substantiate their charges against Paul. They bring an orator with them to present the case in a colorful and convincing manner. The presentation is made, with the Jews consenting to its accuracy. Now Paul is given an opportunity to answer the false charges. He commences by stating that he knows Felix has been a judge to the Jewish nation for "many years," He knows that during those years he has become familiar with Jewish manners. He also begins by saying he had only been in Jerusalem for twelve days - hardly long enough to do what the Jews have alleged - not even two weeks. The composure of Paul is evident in the manner and content of his speech. He has been prepared for this time, and fortified within by an appearance of the Lord Himself. He knows his work will not end in Judea, and thus speaks with the confidence that is birthed by faith.
THE CONSTRAINING INFLUENCE OF SPIRITUAL INSIGHT
When Paul wrote that "the love of Christ constrains," he was careful to say "us" instead of "me" (2 Cor 5:14). That is because it is the very nature of the love of Christ to constrain, compel or press the one who discerns it. When that love is seen for what it really is, it outshines every other influence. It is superior because it is absolutely unique. There is no adversarial influence that is capable of separating us from it (Rom 8:35). That is because it is not founded on Christ's reaction to you personally. His love for humanity proceeds from His love for and commitment to the Father. That is why it is said of "the love of Christ" that is "passeth knowledge," or "surpasses knowledge." NASB
This is a love that passes all knowledge, or extends beyond the perimeter of natural aptitude, because it has no earthly parallel. Christ's love transcends a mother's love, which is not powerful enough to guarantee she will not have compassion on the son of her love (Isa 49:15). Thus, God said of His love for His people, which is of the same class as the love of Christ, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me" (Isa 49:15-16).
By faith, Paul saw more deeply into this love than others. That is why his labors were more prodigious, and his patience more exemplary. Here is his own testimony on this matter: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (Gal 2:20). This love was so compelling that it prompted Paul to forsake all competing interests, laying himself upon the altar of sacrifice. That is why he wrote, "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord . . . That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death" (Phil 3:7-10).
THE CONNECTION
Paul's unparalleled devotion and endurance can be traced to the comprehension of the love of Christ. That perception is what enabled him to go through trials that were of an extraordinary nature, and do so confidently. On one occasion, when he "despaired even of life," he held on his way, knowing that the sentence of death came "that we should not trust in ourselves, but in God which raiseth the dead" (2 Cor 1:8). Another time, when he was incarcerated, he wrote to the brethren at Philippi, "For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ" (Phil 1:19). Another time he wrote to the saints in Rome, "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience" (Rom 5:3). When he was given a "thorn n the flesh" that was of sufficient aggravation that he thrice asked for its removal, he said this: "And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong" (2 Cor 12:10).
All of that is being lived out in our text. That is why Paul has the presence of mind to speak wisely, act discreetly, and seize every opportunity set before him. When he was tempted, he was able to find the door of escape that accompanies every temptation (1 Cor 10:13). He maintained courage, and did not faint in the day of adversity. It is written, "If thou faint in the day of adversity, thy strength is small" (Prov 24:10).
The person who knows the love of Christ is the one who knows "If God be for us, who can be against us?" (Rom 8:31). It is the person who can "boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb 13:6).
This kind of confidence, boldness, and assurance cannot be taught in the schools of men. It is not the result of forming new habits, or repeating a saying over and over. It is not the result of special training in the way to think. This is rather the result of a faith that extends into heaven itself, taking hold of the love of Christ. This is a love that convinces the heart, so that it knows beyond all controversy that "all things work together for good to them that love God, to them who are the called according to his purpose" (Rom 8:28). This is a very precise statement of the cae, and can be received without fear.
No person who is actually living by faith will be astounded at the composure of Paul. They know by experience how faith impacts upon he human spirit. When people are confused and astounded at the Scriptural record of the reactions of saints, they are betraying their own lack of acquaintance with a life that is lived by faith. The foes ought not be fed with expressions that reflect consternation at the unwavering faith of Noah, Abraham, the Prophets, and the Apostles. When teachers and preachers make remarks like, "That is certainly not the way we would react," they have fueled doubt and invited an "evil heart of unbelief" to enter. They have represented today's stumbling religious generation as normal, while painting the saints of old as something like heroes. The truth of the matter is that saints like those listed in the eleventh chapter of Hebrews represent those who really do live by faith. The results found in their lives were not the result of super-discipline, but were the result of believing God.
Who is able to calculate the effects of sayings that concede to the flesh and represent the thinking of the carnal mind? They are not innocent, and are not to be tolerated. We have a word from God on this matter: "If any man speak, let him speak as the oracles of God" (1 Pet 4:11). No person is right who claims to represent the living God, yet speaks in a manner that is out of synch with the nature of genuine spiritual life.
The consciousness of the effects of preaching, both valid and invalid, are little known these days. Many religious professionals speak more like comedians and entertainers than men of God. This is done even though the Holy Spirit has made quite clear how we are to address the saints of God. Illuminated men speak "unto men to edification, exhortation, and comfort" (1 Cor 14:3). Not one of those objectives can be realized through speaking that appeals to the flesh. Such speech assumes the normality of carnality, unbelief, and fundamental unspirituality. However, such assumptions are a flagrant denial of the reality of regeneration, the new creation, and being born again. To attempt to placate those who are living at a distance from God is a transgression of the greatest magnitude. No effort should be extended to make a person living in the flesh comfortable. Such people are in a state of condemnation, "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom 8:13).
Spiritual words, or words that the Holy Spirit teaches (1 Cor 12:13), will never pacify the flesh. Such words are never calculated to make carnal people laugh, or worldly-minded people to feel comfortable in their state. Such things simply cannot occur when men speak "as the oracles of God."
When considering a passage like the one now before us, care must be taken to get out of a merely historical mindset. Men of God like Paul are not to be considered as mere heroes living beyond the perimeter of practical spirituality. In the case of Paul, his ministry was unique, but his manner of life was not. After describing the way he thought about himself and living for the Lord (both of which appear to the carnal as unique), Paul said, "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you" (Phil 3:15). Any other kind of mindset is not acceptable. That is why the Lord will "reveal" the necessity and validity of a life wholly lived for Him.
Thus, it is incumbent upon us to view this passage as an evidence of the minds and hearts of men. We are beholding the effects of religious bigotry and unbelief, as well as a life lived by faith. There is also the revelation of people who want to do what is right, even though they are not believers. Yet, they have enough understanding to want fairness for men. These various dispositions are all duly noted, controlled, and orchestrated by "the Lord of all."
ANANIAS, THE ELDERS, AND TERTULLUS
" 24:1 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."
The Spirit now leaps over a five-day period, saying nothing about what took place during that time, whether good or bad. This again confirms that the book of Acts, strictly speaking, is not a chronological journal of the travels and experiences of holy men. It is rather a record of the activities of the Head of the church, who was working through His servants to fulfill the will of God. Within that context, some matters were relevant, and some were not.
AFTER FIVE DAYS
"And after five days . . . " Other versions read, "five days later," NIV and "five days after this." WEYMOUTH
Paul was left in "Herod's judgment hall" for this period of time. The NRSV reads that Paul was "kept under guard in Herod's headquarters." He was, in fact, a prisoner - whether bound or not we do not know.
ANANIAS DESCENDS WITH THE ELDERS
"Ananias the high priest descended with the elders . . ." Other versions read, "came down with," NKJV "came down to Caesarea," NIV "went to the city of Caesarea with some leaders of the people," GWN "went down," MRD "arrived with," NLT and "came down [from Jerusalem to Caesarea]." AMPLIFIED
Although I have mentioned this before, it seems appropriate to draw attention to it again. Actually, Caesarea was north of Jerusalem, yet Ananias and the elders are said to have "descended," or "went down" to that city from Jerusalem. The phrase "UP to Jerusalem" occurs twenty-five times in Scripture (1 Kgs 12:19; 2 Kgs 12:17; 16:6; 2 Chron 2:16; Ezra 1:3; 7:13; Matt 20:17,18; 10:32-33; Lk 2:42; 18:31; 19:28; John 2:13; 5:1; 11:55; Acts 11:2; 15:2; 21:4,12,15; 24:11; 25:9; Gal 1:17,18). The phrase "down from Jerusalem" occurs four time in Scripture (Mk 3:22; Lk 10:30; Acts 8:26; 25:7).
This is not language denoting direction. It is rather the language of perspective, for Jerusalem was positioned in high places. God referred to Jerusalem as "My holy mountain, Jerusalem" (Isa 66:20). Daniel said of this city, "Thy city, Thy holy mountain" (Dan 9;16). Zechariah wrote, "Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain" (Zech 8:3). The Psalmist spoke "the mountains" that were "about Jerusalem" (Psa 126:2). The lofty heights of Jerusalem required that those going to it ascend - wherever they were coming from. Those leaving Jerusalem were required to descend - wherever they were going.
In this, Jerusalem proved to be a most accurate type of the place to which those in Christ are elevated. The epistle to the Hebrews affirms that the saved "are come to mount Zion, and unto the city of the living God, the heavenly Jerusalem" (Heb 12:22). Ephesians refers to this location as the "heavenly places" where the redeemed have been made to "sit together" (Eph 2:6). Any person occupying this blessed residence must be raised up, leaving the low places of carnality, and rise higher than this present evil world. Anyone who retrogresses spiritually, allows an evil heart of belief to enter them, departing from the living God. They have to come down to do this.
Therefore, Ananias and the elders left the high place of Jerusalem, and descended from it to the lower realm of Caesarea. They came to formally present their charges against Paul, doing so at the behest of the chief captain and Felix the governor.
A CERTAIN ORATOR
" . . . and with a certain orator named Tertullus, who informed the governor against Paul." Other versions read, "a certain attorney," NASB "a lawyer," NIV "a spokesman," RSV "an expert talker," BBE "an advocate," NAB "a pleader," WEYMOUTH "prosecuting attorney," WILLIAMS and "spokesman and counsel." AMPLIFIED
The word "orator" is translated from the Greek word r`h,toroj, which means, "a speaker, orator," THAYER "orator, public speaker; as a court speaker attorney, lawyer," FRIBERG and "one who speaks in court as an attorney or advocate (either for the prosecution or for the defense) - 'lawyer, attorney, advocate." LOUW-NIDA The idea here is that of a speaker that lays forth a case in an expert or skilled manner. He was probably knowledgeable of Roman court procedures, as well as being skilled in both the Greek and Latin languages.
The name Tertullus is a Roman name, and the man was probably a Roman. Such a man, together with the Jewish officials, was thought to tip the scales in favor of the Jews. To a accused person who was not of faith, it would have been an intimidating situation. But this was certainly not the case with Paul. He could say with David, "Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident" (Psa 27:3). Faith neutralizes the power of the enemy, making the believer superior to circumstance. Oh, that this was better known among professing Christians. In our time, there is a marked dependence upon the men of this world and their wisdom, which is "from beneath."
TERTULLUS IS CALLED FORTH TO PRESENT THE CASE
" 2 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, 3 We accept it always, and in all places, most noble Felix, with all thankfulness."
There is a certain order in this court that was totally absent when the Jews first dragged Paul out of the Temple. No formal charges were registered against him at that time, but they had begun to beat him. From its very beginning, the Law given to the Jews required that grievances be presented before a judge (Ex 18:22; Deut 1:16) - a cause was to be presented. This judgment was not to be wrested, and no respect of persons was allowed (Deut 16:19). A "sentence of judgment" was to be rendered by the judge, and only then was due punishment to be administered. It is ironic that the only way this procedure could be followed by the accusers of Paul was for it to be managed by a heathen government.
HE WAS CALLED FORTH
"And when he was called forth . . ." Other versions read, "when he was called upon," NKJV "after Paul had been summoned," NASB "when Paul was called in," NIV "when he had been sent for," BBE "Saul was called, and," CJB and "when Paul was called in." NIB
It might appear as though Tertullus was summoned before the governor. That, however, is not the case. It is Paul that is brought forth to hear the charges against him. He is the "him" that Tertullus begins to accuse. Thus his incarceration of five days was brought to a momentary conclusion.
TERTULLUS BEGAN TO ACCUSE HIM
"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, 3 We accept it always, and in all places, most noble Felix, with all thankfulness."
This is certainly an oratorical beginning, with the accent being placed on flattery. Thus, the Jews thought to gain some advantage with the governor, as though they had been living in thankfulness for his expert manner of government.
By Thee We Enjoy Great Quietness
Other versions read, "great peace," "much peace," NASB and "a long period of peace." NIV
Tertullus, although not a Jew himself, speaks for the area of Judea, and Jerusalem in particular. He flatters Felix by declaring a long era of peace had attended his reign. This does agree with the history of that time.
However, the Jews had been cultured to associate peace and well being with Divine care. Solomon once said, "The horse is prepared against the day of battle, but safety is of the Lord" (Prov 21:31). David wrote, "It is He that giveth salvation unto kings: who delivereth David His servant from the hurtful sword" (Psa 144:10). And again he wrote, "I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety" (Psa 4:8). However, Tertullus gives the total credit for well being to Felix, ignoring God altogether. What is even more, he does this with the sanction of Ananias and the elders.
Very Worthy Deeds are Done
Other versions read, "prosperity is being brought," NKJV "by your providence reforms are being carried out for this nation," NASB "your foresight has brought about reforms," NIV "through your wisdom wrongs are put right," BBE "excellent measures are executed for this nation by thy forethought," DARBY "evils are corrected," ERV and "by your foresight and provision wonderful reforms (amendments and improvements) are introduced and effected on behalf of this nation." AMPLIFIED
It is generally understood that Tertullus here refers to the routing of robbers from the land, together with insurrectionists. I can understand a Roman thinking in this manner but not the Jews, who had such a rich history of Divine protection and provision.
Too many times professed believers who have become unduly influenced by politics and the worldly-wise, give credit to men for things that should have been traced back to the mercies of the Lord. This reminds me of the conduct of Israel during the time of Hosea, and what the Lord had to say about it. "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness" (Hosea 2:9).
Due note ought to be made of the Lord's reaction to an incorrect assessment of the source of prosperity and safety.
We Accept It Always
Other versions read,. "Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude" NIV and "we accept and acknowledge this with deep appreciation and with all gratitude." AMPLIFIED
Speaking for the consenting Jews, Tertullus addressed Felix on the matter social peace and benefits just as though God did not even exist. As Israel offered the grain God gave her to Baal (Hos 2:9), so these accusers, with an orator giving them assistance, offered praise to Felix that was really due to God. Jerusalem, "the city of the Lord of hosts" (Psa 48:8) was being outwardly managed by a heathen government. Yet, they had given favor to the Jews, making a peaceful environment and benefitting them with various conveniences. It was not that the Romans had such a high regard for Israel, as would be confirmed some years later. This was God being kind to them, but like Samson, they "wist not" the true circumstances.
Let the people of God of our time be quick to recognize the favor of the Lord, and give Him glory for it.
HEAR US OF THY CLEMENCY
" 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words."
As Tertullus commences his presentation, one senses that he is in earnest quest of the favor of men, as opposed to the establishment of the truth. The "love of the truth" frees a person from such vain ambitions and quests. The attempt to manipulate people by flattery is not proper, and is to be avoided at all cost.
THAT I BE NOT FURTHER TEDIOUS
"Notwithstanding, that I be not further tedious unto thee . . ." Other versions read, "weary you any further, " NASB "detain you no further," NRSV "make you tired," BBE "take up too much of your time," CJB "keep you too, long," GWN "delay you any further," NET "don't want to bore you," NLT "be patient with us," CEV and "tire you out with a long speech." MESSAGE
There is a message between the lines, so to speak, of this text. It is this: dealing with peripheral and incidental matters is an imposition upon men of thought and responsibility. Who is able to estimate the amount of time that is wasted concerning matters that are nothing more than weightless motes on the ocean of life. When our attention is drawn to lesser things, our thoughts tend to deteriorate, and truth moves further from us. If it is true that we are to love the Lord with all of our mind (Matt 22:37), then we are certainly stewards of our minds, and must use them profitably.
Even Tertullus seems to perceive that there is a certain tediousness involved in majoring on minors. I realize that he was speaking in a flattering manner, yet his words reveal something of an awareness that this occasion could very well irritate the governor.
And what can be said concerning matters pertaining to prayer and supplication? How conscious we ought to be of Divine inclinations and proper priorities when we pray. In other words no person should approach the Lord without a due awareness of who He is and what pleases Him. There may be varying degrees of these perceptions, but it seems to me that some grasp of them is to be preferred.
HEAR US OF THY CLEMENCY
" . . . I pray thee that thou wouldest hear us of thy clemency a few words." Other versions read, "your courtesy," NKJV "your kindness," NASB "be kind enough to hear us briefly," NIV "your customary graciousness," NRSV and "your clemency and courtesy and kindness." AMPLIFIED
Again, this is flattering language, and does not reflect a deep respect for Felix. It is an approach that is more expedient than insightful and preferred. You might call it a kind of political protocol.
Making the transition to matters pertaining to life and godliness, God Almighty is also to be approached a certain way. This is not a mere formality, but is associated with discernment. Here are some considerations.
These few words confirm that the following awareness ought to be present when prayers are offered to God.
While I must admit that all of this is rather rudimentary, I say these things because there is a gospel being preached these days that absolutely fails to affirm how God is to be approached. He is being presented as a God that is anxious to hear from everyone. This, however, is not the case. While He would that all men be saved and come to a knowledge of the truth (1 Tim 2:4), seeking mercy and grace to help in the time of need is a privilege vouchsafed exclusively to the family, or household, of God. This is not how men are initially saved, as confirmed on the day of Pentecost, in the city of Samaria, in the case of the Ethiopian eunuch, the conversion of Saul of Tarsus, at the house of Cornelius, with Lydia and her household, the Philippian jailer, etc. In every case, the favorable response of men was the result of believing the Gospel, which was preached to them by means of a minister, "even as the Lord gave to every man" (1 Cor 3:5).
A PESTILENT FELLOW AND A MOVER OF SEDITION
" 5 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 . "
The illegitimacy of the charges
against Paul are confirmed by their ambiguity. It should be recognized that in a court of law, vagueness is out of place. In matters that require a judgment, and the pronouncement of a penalty, general charges must be supported by detailed facts, else they have no value.
A PESTILENT FELLOW
"For we have found this man a pestilent fellow . . ." Other versions read, "a plague," NKJV "a real pest," NASB "a troublemaker," NIV "a cause of trouble," BBE "an agitator," CJB "an assassin," MRD "a perfect pest," NJB "a perfect pest (a real plague)," AMPLIFIED "dangerouis nuisance," GNB and "time and again disturbing the peace." MESSAGE
A "pestilent fellow" is to a culture what a disease is to a society. Such a person causes mental and moral deterioration among men. He is an infection among men, introducing liability, false notions, and moral degradation.
Of course, Paul was not guilty of being such a person. Only those who rejected what he said were disturbed. Those who received what he said experienced peace, and no longer were a liability to society. In his preaching and teaching Paul had revealed the fallaciousness of the Jews' self-conceived traditions, and that had caused a tumult.
A MOVER OF SEDITION AMONG ALL JEWS THROUGHOUT THE WORLD
" . . . and a mover of sedition among all the Jews throughout the world . . ." Other versions read, "creator of dissension," NKJV "stirs up dissension," NASB "stirring up riots," NIV "an agitator," NRSV "a mover of insurrections," ASV "a maker of attacks upon the government," BBE "moving sedition," DARBY "starts quarrels," GWN "stirs up trouble," NJB "a mover of debate," PNT "an agitator and source of disturbance," AMPLIFIED and "constantly inciting the Jews." LIVING
This same charge was brought against Paul and Silas at Philippi: "These men, being Jews, do exceedingly trouble our city" (Acts 16:20). In Thessalonica Paul and Silas were charged with turning the world "upside down" (Acts 17:8). However, in every case, it was the unbelievers that caused the trouble.
The word "sedition" suggests rebellion against the government - such as was fomented by Barabbas (Mk 15:7; Lk 23:8-9). For this reason, and with the full knowledge of Tertullus and the Jews he represented, Felix would interpret this as Paul fomenting political rebellion. However, no man of God ever fomented such a rebellion.
A similar charge was raised against Jesus when the Jewish leaders delivered Him to Pilate. They said, "We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King" (Luke 23:2). However, Jesus never did forbid the paying of taxes. In fact, it was He who taught, "Render to Caesar the things that are Caesar's" (Mark 12:17).
There are environments where trouble is more apt to break out when the truth is preached. This is owing to the presence of those who are devoted to things other than the truth. However, the people of God are not to close their mouths or modify their lives in such surroundings. Solemnly we are admonished, "And have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph 5:11). Other versions read "expose them," NKJV "make their true quality clear," BBE "show them up for what they are," NJB "even rebuke them," PNT "even convict," YLT and "[let your lives be so in contrast as to] expose and reprove and convict them." AMPLIFIED This admonition is fulfilled by speaking the truth, and living lives that are in concert with it.
Compromisers do not speak the truth (if they even know it), in the face of such altercations. Such men are quite willing to tailor the message so it will not cause offense in those who disagree with it. This, however, is not a Divine manner, nor is such encouraged among those who declare the truth publically.
A RINGLEADER OF THE SECT OF THE NAZARENES
" . . . and a ringleader of the sect of the Nazarenes . " Other versions read, "a chief mover in the society of the Nazarenes," BBE "a leader," DARBY "author of the seditions," DOUAY "a chief maintainer," GENEVA and "a ringleader of the [heretical, division-producing] sect of the Nazarenes." AMPLIFIED
By definition a "sect" is "a body of men following their own tenets," STRONG'S and "that which is chosen, a chosen course of thought and action; hence one's chosen opinion, tenet; according to the context, an opinion varying from the true exposition of the Christian faith." THAYER The Greek word from which "sect" is derived is the same word translated "heresies" - ai`re,sewj [hair-e-ses]. It speaks of a body of people who have departed from sound doctrine to embrace human tradition. That is how the word is used in Scripture.
Here the charge is that Paul was a key man in a sectarian group that had broken away from the truth. He is depicted as promoting an aberrant form of theology - in particular, something that was wholly incompatible with the revelation given to the Jews. All of this must have sounded foolish and irrelevant to Felix the governor.
The phrase "sect of the Nazarenes" is an interesting one. Since Jesus was referred to "the Nazarene" (Matt 2:23; 26:71), his followers were said to be "Nazarenes." All of this accents the uniqueness of Jesus. The city of Nazareth is mentioned twenty-nine times in Scripture (Matt 2:23; 4:13; 21:11; 26:71; Mk 1:9,24; 10:47; 14:67; 16:6; Lk 1:26; 2:4,39,51; 4:16,34; 18:37; 24:19; John 1:45,46; 18:5,7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9). "Jesus" is mentioned by name in twenty-one of those references. He is indirectly mentioned in five of them (Matt 2:23; 4:13; Lk 2:51; 4:16; John 1:46). One of these texts refers to the angel Gabriel; being sent to Nazareth to Mark, to announce she would bear the Son of God (Lk 1:26). One reference is to Joseph, when he and Mary went to Bethlehem "to be taxed," at which time Jesus was born (Lk 2:4). Nazareth is referred to as the city of Joseph and Mary (Lk 2:39).
Thus we see that if it was not for the Lord Jesus Christ, there would have been no mention of Nazareth in the Scriptures. He is the One who gave significance to that city.
When Jesus is actually prominent in the professed church, He will be clearly identified with it, just as surely as He was identified with Nazareth. One of the monumental difficulties of our time is that there is no apparent association of the nominal church with Jesus. That is one of the chief evidences that suggests He is not there! I realize this is most arresting to ponder, but the matter is worthy of thought. The condition most certainly exists, as every honest and good heart knows.
WE WOULD HAVE JUDGED HIM OURSELVES
" 6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. 7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands, 8 Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him."
Now, Tertullus presents the case as though the plea for the clemency of Felix could have been avoided altogether if they had been allowed the freedom to do what they willed. He makes no mention of the whole city being in an uproar because of the allegations of the Jews against Paul, NOT because of the activities of Paul. Neither, indeed, does he mention that Paul's life was in jeopardy before any charges had been researched and proved - something that God's Law (Deut 1:17; 17:8-11; John 7:51) and Roman law required (Acts 22:25-26). Such a proceeding also violated the tenets of wisdom. Solomon wrote, "He that answereth a matter before he heareth it, it is folly and shame unto him" (Prov 18:13).
The "carnal mind" does not permit the individual dominated by it to deal with critical issues in an orderly and just manner. In fact, it blocks out the truth itself, and the wisdom that enables people to process the truth. It blinds both heart and mind so that the real situation cannot be seen. This is particularly true in matters of religion. When it comes to speaking the truth of God, or calling for just and equitous treatment, a person cannot appeal to the minds or thinking processes of carnal people. Such a mindset is not able to traffic in truth.
Throughout the history of those who lived by faith, opposition to them was characterized by injustice, such as is revealed in our text. The opposition of Cain to Abel, Ishmael to Isaac, and Esau to Jacob, confirm this to be true. There was also the opposition of Egypt to Israel, Pharaoh to Moses, the unbelieving spies, and those who opposed and persecuted the prophets.
In an age that has unduly exalted education, there remains this false assumption that men will always process the truth correctly. Thus drunkards are taught what liquor will do to them, and fornicators are shown the dangers of promiscuity to both health and the mind.
HE WENT ABOUT TO PROFANE THE TEMPLE
"Who also hath gone about to profane the temple . . ." Other versions read "desecrate the Temple," NASB "make the Temple unclean," BBE "pollute the temple, " GENEVA "violates our tradition," GWN "defile the Temple," LIVING and "tried to desecrate and defile the temple." AMPLIFIED
This was nothing more than a groundless rumor. Earlier we are told that this charge was based on the report that Trophimus, an Ephesian, was brought into the Temple by Paul. However this was nothing more than a supposition. It is written, "For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple" (Acts 21:29). Other versions read that they "assumed," NIV and "had the idea that," BBE "and thought." GWN
The word "supposed" has the following lexical meaning: "to deem, think," THAYER "as regarding something as already settled or established suppose, think, presume," FRIBERG and "to regard something as presumably true, but without particular certainty - 'to suppose, to presume, to assume, to imagine, to believe, to think." LOUW-NIDA In the case of supposition, there is no examination or test to determine is the conclusion reached is true. What is concluded is assumed to be true, and procedures are set in place just as though what is assumed is a settled fact.
There is a phenomenal amount of this kind of thinking in the modern Christian community. Pervasive doctrines are both taught and embraced that assume things that have by no means been confirmed. Examples of such assumptions are as follows.
Although unproved in every sense of the word, these suppositions are used to develop whole bodies of theology. Procedures are developed with them in mind, and professed believers are directed to do this or that upon the imagined postulate that such things are true.
This is the kind of circumstance Jesus faced when He walked anmong men. He had some things to say about the traditions of men, and they are startling to the flesh.
It is difficult to imagine anything being more serious than the revealed effects of following religious tradition. And yet, it supports every denomination, and every erroneous doctrine. Sadly, the words of the Head of the church are placed aside, and some are not even aware of them.
It also ought to noted that countless ministers of the Word have been, and continue to be, maligned because they do not hold the traditions of men. They are charged with being arrogant, false teachers, and the likes, simply because their message does not mesh with sectarian tradition.
WE TOOK HIM AND WOULD HAVE JUDGED HIM
" . . . whom we took, and would have judged according to our law . . ." Other versions read, "wanted to judge him according to our law," NKJV "would have given him what he justly deserves," LIVING and "and would have sentenced him by our Law." AMPLIFIED Most of the modern translations (after 1885) omit this phrase (NIV (1984), NRSV (1986), RSV (1952), BBE (1949), ERV (1885), ESV (2001), GWN (1995), NAB (2002), NET (2004), NJB (1985), NLT (1996), CEV (1995), EMTV (2003), GNB (1966), IE (?), WEYMOUTH (1903), WILLIAMS (1937), MONTGOMERY (2001). Versions including the phrase include the following: KJV (1611), NKJV (1979), ASV (1901), NASB (1977), CSB (1998), DARBY (1884), DOUAY (1899), GENEVA (1599), MRD (1852), PNT (1595), RWB (1995), TNT (1526), WEB (1833), YLT (1862), LIVING (1971), AMPLIFIED (1965), LITV (1976).
I have taken time to list the versions that omit and include this phrase in order to make a practical point. After 1885, there is by no means unanimity among Bible translators on this subject. To me, this confirms the tenuous nature of the language, "oldest and best manuscripts," etc. The authorities on this are not agreed, which means the purported evidence is not that clear. It seems to me that under such a condition, the default should be determined by the thrust of Scripture rather than a specific set of manuscripts. This is compounded by the fact that there is no such thing as an original manuscript of any book of Scripture. Although I hold this as a personal persuasion, I do not believe the multiplicity of translations has yielded results that justify their existence. Although claims are made of them simplifying the Scriptures, and allowing people to understand them more perfectly, the prevailing prevalence of Scriptural ignorance exists in the churches. I do not know of a solitary person who claims professing Christians are now noted for their superior use and understanding of the Word of God. If a tree is known by its "fruit," the claims of the advantages of these many new translations stand in need of confirmation. The claims should not be made if they are not supported by corresponding fruit.
I will take this verse as it is represented in the conservative translations. It certainly does not violate the context, or the general teaching of scripture.
BUT THE CAPTAIN LYSIAS CAME UPON US
" . . . But the chief captain Lysias came upon us, and with great violence took him away out of our hands . . ."
This verse is completed omitted by the following translations: NIV, NRSV, RSV, BBE, CJB, ERV, ESV, GWN, NAB, NET, NIV, NLT, WEYMOUTH, WILLIAMS, IE, CEV, GNB . The sense of the text itself, and the context as well, does not justify this omission. Thus, I will proceed in the persuasion that its presence is altogether proper.
This statement by Tertullus is not altogether true. Lysias did not interrupt a trial, or some kind of legal proceedings. Instead, the whole city was in a tumult. Here is what was said of the circumstances at the time Lysias arrived on the scene.
There was no legal proceedings taking place among the Jews. Instead, they had incited a riot, and were proceeding with the beating of Paul, no doubt preparing to stone him. Their law did not allow for such proceedings.
HE COMMANDED HIS ACCUSERS TO COME TO THEE
"Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him."
Tertullus paints the Jews as being obedient to the political rulers over them. Therefore, as good citizens, they were appearing before the governor as they were requested to do. Lysias made reference to this in his letter, else it probably would not have been mentioned by Tertullus. "And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell" (Acts 23:30).
Imagining that he is presenting a compelling argument, Tertullus tells Felix that by examining Paul himself, it will become clear that the charges leveled against him were true. Once again, those charges were as follows.
Now, using oratory, Tertullus says that Felix, being an astute man, will find the charges verified when he examines Paul. Assumption, or supposition, is one of the principle characteristics of the carnal mind. This should not surprise us, for when considering the God of heaven, such a mind imagines that God is like men. Thus the Lord said to the Israelites, "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes" (Psa 50:21). Therefore, when dealing with others, the flesh also tends to think others will agree with those who perpetrate lies. In fact, those who are carnal are often surprised when their lies are not believed. This attitude is frequently the catalyst for persecution against those who declare the truth of God.
It is good for us to be wise about the manners of the flesh, lest we fall into the pits and snares it lays for us.
THE JEWS AGREE
" 9 And the Jews also assented, saying that these things were so." Other versions read, "maintaining that these things were so," NKJV "joined the attack, asserting that these things were so," NASB "joined in the accusation," NIV "affirming that all this was so," RSV "were in agreement with his statement," BBE "alleged that these were the facts," CJB "joined in pressing the matter against Paul," DARBY "asserted that everything Tertullus said was true," GWN and "declaring that all these things were exactly so." AMPLIFIED
Here, as in other instances, those who oppose the truth are joined together. Within the council itself, Sadducees and Pharisees joined together, even though their theology radically differed (Acts 23:6). Earlier Pilate and Herod joined together as friends through their rejection of Christ and the truth that He declared (Lk 23:12). There is a sense in which the "truth of the Gospel" (Gal 2:5) promotes unity wherever it is preached. Men either unite together against the truth or for the truth. There really is no neutral ground. There are wheat or tares (Matt 13:39), good fish or bad fish (Matt 13:47-50), the election and the rest (Rom 11:7), those who mind the things of the Spirit, and those who mind the things of the flesh (Rom 8:5), and the righteous and those who do evil (1 Pet 3:12). There are those who dead in trespasses and sins (Eph 2:1) and those who are alive unto God (Rom 6:11). There are those who are of the day (1 Thess 5:5,8), and those who are of the night (1 Thess 5:5).
There is a point where both the righteous and the unrighteous come together, united by their nature. In our text, the unrighteous combined upon basis of lies, for there was not a single charge leveled against Paul that was true. Not only is it written that the Jews "assented" to, or acquiesced with, what Tertullus said, they SAID "these things were so." What they said is not only recorded in "the volume of the book" of Scripture, it is also recorded in the heavenly books that will be opened on the of judgment (Rev 10:12).
SOMETHING TO BE NOTED
There has been a certain culturing of our society that ought to be noted at this point. Stress is place upon the right of the individual to speak their minds - i.e. freedom of speech. This has spilled over into the professed church as well, so that human opinions are now expressed more than the Word of God itself. It is not uncommon to find the words of men equated with Scripture, forming the basis of acceptance or rejection. Actually, no person has a "right" to say something that is untrue or foolish. In a political environment, it may appear as though that is the case - but it is not. Men will held in strict account for "idle," or careless NASB words they have spoken (Matt 12:36). Solomon referred to man's "work," which includes what he says: "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil" (Eccl 12:14). Paul said that God would even judge the secrets of men (Rom 2:16). Jude affirmed that God would "execute judgment" upon men for "all their hard speeches which ungodly sinners have spoken against Him" (Jude 1:15).
Tertullus and the Jews who declared what he said was so, will someday stand before the Judge of all the earth to give an account for what they have said. The fact that they were apparently ignorant of this has no bearing whatsoever on the subject. The Jewish Scriptures announced the coming of Divine judgment (1 Chron 16:33; Psa 96:13; 98:9). Solomon announced, "God will bring thee into judgment" (Eccl 11:9). And again, "God will bring every work into judgment" (Eccl 12:14).
The person who is dominated by the carnal mind will never think for any extended period concerning the day of judgment. Such live only for this world, with no cognitive thought about the passing of this world, the appearance of the world to come, and the day of judgment. There is no way for these failures to be avoided if one is carnally minded, and insists on remaining so (Rom 8:6).
Given these considerations, it at once becomes apparent that preaching or teaching that is tailored for "the flesh" and those dominated by it is nothing more than an exercise in vanity. The Gospel cannot be carried in such a container! Nothing good can come from such an approach to preaching and teaching. It is altogether a "corrupt tree" (Matt 7:18).
PAUL IS BECKONED TO SPEAK
" 10 Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself . . ."
The details of this proceeding are not to be viewed as merely incidental. They are the result of God working things together for the good of Paul, even in a surrounding governed by heathen, and occupied by hostile Jews. God will have His way in any environment, even if it involves frustrating the ambitions of the Jews, and turning the hearts of the heathen to favor Paul.
THE GOVERNOR BECKONS TO PAUL TO SPEAK
"Then Paul, after that the governor had beckoned unto him to speak, answered . . ." Other versions read, "nodded for him to speak," NASB "motioned," NIV "given him a sign," BBE "gestured," NET and "signaled." IE
There is something to especially note in this text. Observe the quietness and orderliness that took place in the court of Felix, as compared with the tumult that broken out among the Jews who opposed Paul.
Compare this with the orderliness of this heathen courtroom. The environment is so calm externally that Felix could summon Paul to speak with but a gesture - a nod of the head, or a wave of the hand. The religious environment was volatile and tumultuous, and the proceedings of a heathen court orderly! There is also more of an awareness of equity and the need for substantial proof that the charges brought against Paul are true. No wonder our blessed Lord said, "the children of this world are in their generation wiser than the children of light" (Luke 16:8). This does not suggest that all heathen proceedings are peaceful, anymore than it does that all religious gatherings are tumultuous.
THE PREFERRED ENVIRONMENT OF THE WORK OF GOD
Even though God continues to work salvation in the midst of the earth (Psa 74:12), when it comes to the initiatives of the godly, and when they are free to make a choice concerning that work, there is a preferred environment. What is taking place in our text - a presentation by a believer in a heathen court - is not a Kingdom standard, or to be zealously sought. When Paul went to a city, operating with some degree of freedom, he did not attempt to present the Gospel in a heathen court, or even to kings and princes. His testimony before kings, according to the commission of Jesus Himself (Acts 9:15) was not fulfilled by seeking out amiable kings. All of the recorded testimonies before political dignitaries were the result of arrest and/or imprisonment (Acts 23:24; 24:10; 25:1-13; 26:19-26; Phil 4:22). One official, Sergius Paulus, called for Paul and Barnabas "and desired to hear the word of God" (Acts 13:7). However, there is no record in Scripture of a special Gospel initiative toward political dignitaries. This by no means suggests that it is wrong to approach such personalities with the Gospel. It does mean it is wrong to shape ones ministry around such objectives, noble though they may appear.
As a general rule, the work of the Lord is conducted outside the perimeter of the flesh, or the carnal mind (Rom 8:7). When this is not the preferred environment, and the individual exercises himself to avoid such a surrounding as much as possible, God can so orchestrate things that a spiritual setback will not be experienced.
PAUL APPEALS TO HIM BEING A JUDGE UNTO THE JEWISH NATION
" . . . Forasmuch as I know that thou hast been of many years a judge unto this nation . . ." Other versions read, "a judge to this nation," NKJV "a judge over this nation," NIV "a judge over this nation," NRSV "a judge of Jewish affairs," NLT "administered justice to this nation," WEYMOUTH "judged the people of our nation," CEV and "knowing how fair-minded you've been in judging us all these years." MESSAGE
Notice the difference in the way Tertullus addressed Felix, and the manner of Paul. Tertullus resorts to flattery: "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" (Acts 24:2-3). Tertullus appeals to external advantages granted by Felix. Paul appeals to a sense of justice and social, equity: "Forasmuch as I know that thou hast been of many years a judge unto this nation" (Acts 24:10).
Historians estimate that Paul was speaking during the year of 58 A.D. Felix had been governor since 53 A.D. "But Tacitus expressly states that Felix was joint procurator with Cumanus; and therefore he had been a judge to the Jewish nation long before the banishment of Cumanus. Tacitus's authority is infinitely superior to that of Josephus, and this passage strongly supports the statement of Tacitus ('Annal.,' 12:54)." PULPIT COMMENTARY
During this significantly lengthy period, the Jews had not been oppressed, and there had been a general environment of safety and political concern. Doubtless, from Felix's viewpoint, this had to do with maintaining order, as opposed to actually favoring the Jews.
At this point Paul will not give the account of his conversion, or the commission that was delivered to him. He did give an accounting of those things before Agrippa (Acts 26:4-23), but not before Felix. When he did speak of the faith, he did so in general terms (Acts 24:14-16,21), finally reasoning with Felix and his wife Drusilla concerning "righteousness, temperance, and judgment to come" (Acts 24:24-25).
Instead, Paul will address the matter of the charges brought against him. That is what he has been summoned before Felix to do, and that is what he will do.
A Separate Identity
Notice how both Tertullus and Paul referred to the Jews as a "nation" (Acts 24:2,10). Here was a nation within a nation - a body of people that maintained their identity, and refused to become absorbed by the Roman culture. To this very day, the Jews have maintained their identity, wherever they are found. They are a different culture that live in a unique manner. That is the result of being chosen and cultured by the Lord Himself. With all of their faults and foibles, they have remained separate from general society without being hostile against it. As unique as this is, it is not the clearest example of such separation.
Once again, even though the Jews were subject to the Roman government, they remained separate from it. They trafficked in society, yet stood apart from it.
The Church Is the Ultimate Example
Actually, the church is the most unique and separated people. They are properly called, "a peculiar people," or "His own special people," NKJV or "a people for His own possession." NASB (Tit 2:14). Again, this uniqueness is depicted in the following expressions: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people" (1 Pet 2:9). Referring to this singularity Jesus said to His disciples, "ye are not of the world" (John 15:19; 17:14,16).
Those in Christ are admonished concerning being identified with an idolatrous society, which, in their case, was the majority of their social surroundings. "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you" (2 Cor 6:17). In the very beginning of the church Peter exhorted his audience, "Save yourselves from this untoward generation" (Acts 2:40).
One of the great sins of the modern church is its obvious affinity with the world. Observing people frequently claim that professing Christians often look to much like the world, dress too much like it, talk like it, and conduct their lives as though this world was the main world. In our time, an approach has been taken to Christianity that actually allows for an attempted merger with the world. There is nothing right about such a view. In Christ we are primarily citizens of heaven (Phil 3:20-21), and that circumstance is to be clearly made known in their manner of life. If appearance does not confirm such a status, it is doubtful that it exists. A failure to live in such a posture will be duly addressed on the day of judgment.
CHEERFULLY ANSWERING FOR HIMSELF
" . . . I do the more cheerfully answer for myself . . ." Other versions read, "I cheerfully make my defense," NASB "I gladly make my defense," NIV "I am glad to make my answer," BBE "I answer readily as to the things which concern myself," DARBY "So I'm pleased to present my case to you," GWN "I shall with a more quiet mind answer for my self," TNT and "I find it easier to make my defense and do it cheerfully and with good courage." AMPLIFIED
As it is used here, the word "cheerfully" means, "well disposed . . . of good cheer, of good courage," THAYER "cheerfully, gladly, withe encouragement," FRIBERG "pertaining to being encouraged," LOUW-NIDA "in good spirits" LIDDELL-SCOTT and "1) well disposed, kind 2) of good cheer, of good courage." STRONG'S
Paul's encouraging and cheerful disposition can be viewed from two perspectives, with one being superior to the other.
Felix Was Not A Righteous Man
Felix was not a righteous man, for it is written that he expected a bribe from Paul, and therefore granted him several audiences in hope of receiving a bribe from Paul. "He 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" (Acts 24:26).
In spite of this ignoble motive, God used the occasion to give Paul a greater opportunity to speak, and eventually to make strong spiritual appeals to Felix himself. This whole circumstance was under the control of heaven, for "the heavens do rule" (Dan 4:26). Thus we read the following descriptions of Deity - whether the Father or the Son.
When a person is knowingly reconciled to that God, having free access to Him by faith, it alters the way circumstances are viewed. This understanding is an integral part of knowing God, which is inherent in the New Covenant (Heb 8:11), and is the appointed means of appropriating everything having to do with life and godliness (2 Pet 1:3).
Paul's calmness is evidence he had grasped the truth concerning both the nature and will of God.
IT HAS ONLY BEEN TWELVE DAYS SINCE PAUL WENT TO JERUSALEM
" 11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship."
The record of Paul's activities since arriving at Jerusalem are recorded in Acts 21:15-23:33. This is probably a summation of the activity, but it provides enough of the details to confirm the remarkable level of activity that took place in less that two weeks.
I have listed forty-five activities that extended over a period of twelve days. That is nearly four significant happenings per day. A life that is so filled with events, many of which were epochal in nature, requires a strong faith and a consistent hope. I do not know how a person could otherwise survive such a series of events.
It ought to be noted that when a person becomes willingly involved in the good and accept able and perfect will of God, there is a certain acceleration that characterizes life. Labors become more abundant.
All of this, from Paul's arrival in Jerusalem until the trial commences, covered a period of twelve days. The above table is only an estimation, but it gives some idea of the activities during the twelve-day period Paul mentions. This twelve-day slice of Paul's life confirms that he did, indeed, "labor more abundantly than they all" (1 Cor 15:10).
In this record, Paul's labors included giving a valid reason for the hope that was in him, keeping the faith under duress, and giving a proper example of how those in Christ react to opposition and persecution. In all of this his faith was strong and his discernment keen. Patience and hoper characterize him throughout it all.
I WAS NOT DISPUTING OR RAISING UP THE PEOPLE
" 12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city . . ."
While Tertullus spoke for the Jews, Paul will speak for himself. Knowing that his words are subject to examination, he reports the unvarnished truth. He will give an account that is in perfect harmony with the nature of spiritual life, and the great salvation that is in Christ Jesus. He will not have to confess to conduct that was unbecoming of a person who has been made a "partaker of Christ" (Heb 3:14). He will not suffer "as an evil doer," but as one who lives righteously (1 Pet 4:15-16).
It is true that Paul will be charged with being an "evil doer," and will have a measure of sufferings because of that false charge. As he wrote to Timothy, "Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound" (2 Tim 2:9). Yet, the charge was false, and in the books of heaven, this suffering was "for righteousness' sake" (Matt 5:10; 1 Pet 3:14).
Because there is so much iniquity in the professed church of our day, a major strain of teaching pertains to the acknowledgment and confession of sin. The subject is addressed as though it was virtuous to confess sin. However, this is a wholly inappropriate representation. No person is better because he has confessed his sin. That is something that must be done, but it only puts the person back at the starting line. Technically speaking, there is a difference in doing righteousness and confessing sin. Doing righteousness has to do with obtaining more, so to speak, "of the Divine nature" (2 Pet 1:4). The confession of sin, while mandatory, is not technically an expression of the Divine nature, for Jesus never sinned, and thus made no confession of it. However, He did suffer for righteousness' sake, leaving us an example, that we should "follow in His steps" (1 Pet 2:21).
I realize that this may appear to be nothing more than a technicality. However, I see this as something that must be said to this generation. The failure of professing Christians to be more involved with the life of Christ is owing more to sin than anything else. When a professing Christian lives in such a manner that constant confession of sin is required, a fundamental flaw exists. Those in Christ are required to cleanse themselves "from all filthiness of flesh and spirit" (2 Cor 7:1). They are to take seriously the admonition to "sin not" (1 Cor 15:34; Eph 4:26; 1 John 2:1), and not philosophize about that requirement. Admittedly, when the people of God take that injunction seriously and earnestly and consistently set out to "lay aside every weight and sin that doth so easily beset us" (Heb 12:1), it will put a lot of religious professionals out of business. However, any profession or business that depends on failure and flaw in professing Christians ought to be put out of business! It certainly should not be afforded any dignity.
NOT DISPUTING WITH ANY MAN
"And they neither found me in the temple disputing with any man . . ." Other versions read, Other versions read, "carrying on a discussion," NASB "arguing with anyone," NIV "in argument with any man," BBE "discoursing to any one," DARBY "talking with any person," MRD "reasoning with any one," YLT and "debating with anybody." WILLIAMS
In my judgment, some of the versions misrepresent what Paul was saying, by translating the word "discussion," or "discoursing," or "reasoning." While it is no doubt true that Paul was not reasoning in the Temple at the time of his arrest, such a procedure was frequently found in the synagogues or other precincts of the city of Jerusalem. The impression must not be left that this kind of speaking was out of order.
The word translated "disputing," is the most common translation (KJV, NKJV, NRSV, RSV, ASV, CSB, DOUAY, ERV, ESV, GENEVA, PNT, RWB, TNT, WEB, WYCLIFFE). As the word is used here, the meaning of the Greek word from which it is translated (dialego,menon) is: "to converse, discourse with one, argue, discuss: absolutely . . . drawing arguments from the Scriptures, with the idea of disputing prominent" THAYER "disputations contend, argue, dispute," FRIBERG "debate," UBS and "to argue about differences of opinion - 'to argue, to dispute, argument." LOUW-NIDA
At the time of our text, Paul had gone into the Temple to purify himself, joining with four Jewish men in a vow (Acts 21:24,26; 24:18). Prior to that, he also was in the Temple praying (Acts 22:17). When, therefore, the Jews found him, he was not testifying, preaching, or reasoning with the people. There is no record of Paul himself ever going into the Temple for this purpose. The charge, therefore, was false. Even when the Jews at first incited the people against Paul, they brought up what he has been teaching outside of the Temple, in other regions (Acts 21:28).
NOT RAISING UP THE PEOPLE
" . . . neither raising up the people . . . " Other versions read, "inciting the crowd," NKJV "causing a riot," NASB "stirring up a crowd," NIV "working up the feelings of the people," BBE "collecting a crowd," CJB," "causing a disturbance among the crowd," CSB "making any tumultuous gathering," DARBY "causing any concourse DOUAY "making uproar among the people," GENEVA "instigating a riot among the people," NAB "making a dissension of the multitude," YLT and "or bring together a seditious crowd." AMPLIFIED
A tumult had been raised in the Temple courts, but it had been caused by the Jews from Asia, not Paul (Acts 21:27-21). This fact was attested to in the letter sent by Lysias the captain to Felix. In that letter he said, "This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman" (Acts 23:27). He had not rescued the people from Paul, but Paul from the people. Now, Paul's testimony perfectly coincides with the letter sent by Lysias to the governor. There is no evidence that Paul knew what was in that letter. It was the Spirit who directed Paul what to say, fulfilling Matthew 10:19. He was not motivated by a thorough knowledge of the circumstances.
SUCH ACTIVITY WAS NOT FOUND IN THE SYNAGOGUE OR IN THE CITY
" . . . neither in the synagogues, nor in the city . . ." Other versions read, "nor in the synagogues, nor in the city itself," NASB "the synagogues or anywhere else in the city," NIV "synagogues or throughout the city," NRSV "the synagogues throughout the city," GWN and "any synagogue or on the streets." NLT
There were times when Paul disputed in the synagogues. He did so in Damascus (Acts 9:20), in Antioch of Pisidia (Acts 13:14-41), Thessalonica (Acts 17:1-5), Athens (Acts 17:17), Corinth (Acts 18:4-6), and Ephesus (Acts 18:19; 19:8), There is no record of Paul teaching, reasoning, or disputing, in one of the synagogues of Jerusalem. When he first went to Jerusalem, he was with the apostles, "coming in and going out at Jerusalem" (Acts 9:27-28). It is written that during that time Paul "spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him" (Acts 9:29). It might be assumed that this was done in the synagogue, but the rec ord does not say so. Of course, this was a considerable time before Paul's travels throughout the world, which was the point of reference of the accusing Jews: "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 24:5). Paul now affirms that the charge that he had caused trouble in Jerusalem was not true. It was the Jews that caused the trouble, not Paul.
THEIR CASE CANNOT BE PROVED
" 13 Neither can they prove the things whereof they now accuse me." Other versions read, "Other versions read, "And they cannot prove to you the charges they are now making against me," NIV "they are not able to give facts in support of the things which they say against me now," BBE "Nor can they give any proof of the things of which they are accusing," CJB and "Neither can they present argument or evidence to prove to you what they now bring against me." AMPLIFIED
Thus, in a display of wisdom, Paul transfers the responsibility to his accusers, for they are the ones who must present the burden of the evidence. In fact, that is why they have been summoned to come before Felix. Tertullus has presented the case for the Jews, but has furnished no evidence or corroborating witnesses. He presented the following charges.
The only charge that could possibly have any relevance in the context of Roman government was that of fomenting some kind of insurrection. The other matters were strictly issues to unbelieving Jews. This would further buttress the testimony of Lysias who had assessed the whole matter of opposing Paul as "questions of their law," not of Roman law (Acts 23:29).
Although Tertullus was a legal orator, and able to speak in an outwardly convincing manner, he actually had presented a poor case. Now Paul draws attention to that fact.
The kind of circumstance that deals with false charges is referred to in the following words.
CHRISTIANS ARE RESPONSIBLE TO CONDUCT THEIR LIVES PROPERLY
The word of the Lord is clear about our responsibility to avoid suffering because of wrong doing. "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters" (1 Pet 4:15). It is not virtuous to submit to punishment for wrong doing - even though that is something that must be done. Peter reasons, "For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God" (1 Pet 2:20). God is not glorified because His people patiently endure punishment that is proper. Their responsibility is to zealously avoid such penalization.
CONCLUSION
The nature of life devoted to the service of Christ (which is the only valid expression of real life in Christ) is seen in this account.
Every person who is in Christ is, by virtue of their union with Him, in an enviable condition. When they live by faith and walk in the Spirit, they are perfectly suitable to be used by God.