WORLDLY INTERESTS ARE NOT THE POINT

I cannot leave this point without drawing attention to the advantages that are being worked out for Paul. They are not accruing for financial prosperity, political advantage, or the increase of pleasantries in this world. Not even Paul's health was guaranteed, as he suffered from infirmities in general, and a thorn in the flesh in particular (2 Cor 11:30; 12:5,7,9-10). For extended periods he endured hunger and thirst, nakedness and buffeting, and had "no certain dwelling place" (1 Cor 4:11).

Jesus told the other apostles, "In the world ye shall have tribulation: but be of good cheer; I have overcome the world"(John 16:33). This was divulged on the night of Jesus' betrayal, and AFTER Judas had been dismissed from the g roup. He told them that world hated them because He had chosen them out of the world (John 15:19). He also told them they would be persecuted (John 15:20). The world was the domain in which they would experience difficulties. However, as Paul taught elsewhere, those very hardships and trials would be properly called "light afflictions," and would work for them "a far more exceeding and eternal weight of glory" (2 Cor 4:17). This too is being lived out in our text, and should assist in shaping a proper perspective of salvation.

The leading of the Lord sometimes requires passing through both mountains and valleys - extraordinary times of spiritual exhilaration, and profound testing. There are times of triumph, as when Israel passed through the Red Sea (Ex 14:22), defeated the Amalekites (Ex 17:10-13), and overthrew Og and Sihon (Josh 2:10). There was the refreshment of an oasis in which were "twelve fountains of water and threescore and ten palm trees" (Num 33:9), But there was also that "great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water" (Deut 8:15). All of these were between Egypt and Canaan, and all of them were experienced by the Israelites. Those who were faithful made it through them all, arriving safely in Canaan, and coming into the possession of their inheritance.

John the Baptist was led through "the deserts till the day of his showing" (Lk 1:80). We are not told of the things that took place during that time, but assume he was tried and readied for his brief but essential ministry.

The Lord Jesus Himself was prepared for His ministry, when He went about doing good and healing all who were oppressed of the devil (Acts 10:38). He spent "forty days" in the wilderness, "tempted of Satan; and was with the wild beasts; and the angels ministered unto him" (Mark 1:13). Mark says "the Spirit drove Him into the wilderness" ^NKJV Mk 1:12). Matthew says He was "led up of the Spirit into the wilderness" (Matt 4:1). During that forty days, He was "tempted" by Satan (Mk 1:13), for the Spirit led Him into the wilderness "to be tempted of the devil" (Matt 4:1).

So it is with ministry for the Lord now, and the journey to glory, our promised land. Both are attended with trials and blessings, challenges and benefits, joys and sorrows. There are mountains to cross, that cannot be overcome with resources from this world. They are also valleys through which we must traverse where the light is not as profuse as we prefer. And, there are also those deserts in which our faith is tested and we learn more fully of Divine sustenance and preservation. All of this is seen in the trek of Paul from Jerusalem to Rome. A diversity of experiences are all being worked together.

AGRIPPA AND BERNICE ARRIVE IN CAESAREA

" ^25:13 And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus. ¹⁴ And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix . . ."

This is the first mention of "Agrippa" in the Bible. He was a member of the Herodian family, and is mentioned twelve times from Acts 25:13 through Acts 26:32.

"The Agrippa before whom Paul was brought (Acts 25:13, 26) was the son of the foregoing [Herod who was smitten by an angel and eaten of worms] who died when he [Agrippa] was only seventeen years old (Josephus, Ant. 19, 9, 1), and hence he did not succeed to his father's dominions (Joseph. Ant. 19, 9, 2); but he was allowed by Claudius (A.D. 48) to enjoy the principality of Chalcis, which his uncle Herod had held (Josephus, Ant. 20, 5, 2; War, 2, 12, 1), together with the superintendence of the Temple at Jerusalem, and the privilege of nominating the high-priest (Josephus, Ant. 20, 1, 3)." ^{McCLINTOK AND STRONG'S}

KING AGRIPPA AND BERNICE

"And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus."

FESTUS DECLARED PAUL'S CAUSE

"And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix . . ."

This was Agrippa II, the son of Agrippa I (Acts 12) [who killed the James, the brother of John], and consequently was the brother of Drusilla (Acts 24:24). ^{PULPIT COMMENTARY} Historians say that she was not the wife of this Agrippa, but was rather his sister - which could account for why she is not referred to as the "wife" of Agrippa, as Drusilla was of Felix (Acts 24:24). John Gill writes that Bernice "lived in too great familiarity with her brother Agrippa," apparently living in an incestuous relationship with him.

Festus was newly appointed to the position formerly occupied by Felix. Agrippa and Bernice apparently came to Caesarea as a courteous gesture, as well as an official recognition of his appointment.

PAUL LEFT IN BONDS

During this occasion, Festus is moved to bring up the matter of Paul. He had been "left in bonds by Felix" - conveniently forgotten, because Felix "was willing to show the Jews a pleasure" (Acts 24:27). It appears as though Festus did not agree with this neglect, and thus brought it up to Agrippa. Of course, God is working in all of this for the good of Paul.

ACCORDING TO APPEARANCE

According to appearance, the visit of Agrippa and Bernice was a political activity that had little to do with the Kingdom of God or the working out of an eternal purpose. However, we must remember the words of our Lord: "Judge not according to the appearance, but judge righteous judgment" (John 7:24).

This occasion would prove to be a setting in which Paul would speak of the things of God, doing so with great persuasive power. This is a slice of time in which God was "working salvation in the midst of the earth" (Psa 74:12). The details of Paul's arrest and the circumstances that attended it, will be given to a political ruler. A point will be made of the injustice of it all, and of the total lack of any evidence that the charges brought against Paul were true.

These conversations between Festus and Agrippa will actually provoke the king to want to hear what Paul had to say. Further, Jesus had placed Paul into the ministry because He "counted," or "considers," ^NIV Paul to be "faithful" (1 Tim 1:12). Like Abraham, Paul could be trusted to handle what was given him correctly, passing it along to others (Gen 18:17-19). He was a faithful steward, which involves recognizing open doors. When an ordained opportunity was set before him, he would see it and respond accordingly.

OPPORTUNITIES

The Scriptural word "opportunity" is lexically defined as, "opportune or seasonable time: with verbs suggestive of the idea of advantage." ^THAYER and "the right, proper, favorable time." ^GINGRICH

Opportunities can be used for evil or for good, but it is imperative that they be recognized. By their very nature, they are for a limited time. If they are missed, they have been in vain, for they will be closed. This is why the culturing of a generation that is not alert to their surroundings is the work of the evil one. It cannot be treated as some inconsequential thing. Oh, that men could see it! I shutter to think of the impact when the record of missed opportunities is divulged on the day of judgment.

Even the wicked can be alert for opportunities to fulfill their corrupt devices. Think of when Judas "sought opportunity to betray" Jesus (Matt 26:16). He even "sought opportunity to betray him . . . in the absence of the multitude" (Lk 22:6).

We are admonished, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Gal 6:10). That postulates that we are alert, and in a posture of awareness. Paul commended the Philippians for their alertness, and fervent desire to meet the needs of himself, pointing out that they only lacked the opportunity to do so. "But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity" (Phil 4:10). That too posits a state of alertness, else the words are meaningless.

An Aspect of Selflessness

When applied to Kingdom interests and spiritual life, this state of mind and posture of soul is an aspect of selflessness. The individual whose life is described as "Christ living in me," and who is living "by faith in the Son of God" sees life differently (Gal 2:20). He is not living for the promotion of self, the attainment of riches, or some other selfish motive. Faith sharpens ones spiritual vision, so that doors that are opened by the Lord can be seen, and Divinely ordained opportunities can be seized to the glory of God.

Because one rarely hears any kind of extended word on this, I want to point to several examples of Paul's selfless life, confirming that he had, in fact, denied himself, taken up his cross, and followed Jesus.

• DAMASCUS. He preached Christ boldly, and disputed with those who contradicted him, even though it endangered his life (Acts 9:29-30)



• ANTIOCH. He preached boldly, enduring aggressive opposition. Yet, he told them the truth, and warned them of the judgment of God coming upon them (Acts 13:40-41,44-46,50).



• ICONIUM. Hed preached in the synagogue, and when the Jews stirred up the people, making them "evil affected against the brethren," he remained "a long time, speaking boldly in the Lord" (Acts 14:1-3).



• LYSTRA. After being stoned in Lystra, and left for dead, he was raised up, went to Derbe, and preached the Gospel, also "Confirming the souls of the disciples" (Acts 14:19-22).



• THESSALONICA. In the synagogue of Thessalonica, Paul opened and alleged that Christ must needs have suffered, and risen again from the dead - eventhough there were Jews who set the entire city in an uproar in opposition to Paul (Acts 17:1-5).



• ATHENS. Provoked by the dominance of idolatry in the city, Paul extended himself to show the absolute unreasonableness of idolatry. He was not thanked for his efforts, but called a "babbler." When he was asked to say more on the subject, he did, and was "mocked" (Acts 17:16-32).



• CORINTH. In Corinth Paul was "pressed in the spirit, and testified to the Jews that Jesus was Christ." The Jews "opposed themselves and blasphemed" when they heard his message. However, the chief ruler of the synagogue "believed on the Lord with all his house." Further, Jesus appeared to him saying that he should remain in Corinth, for He had "much people in this city" (Acts 18:1-10).



• EPHESUS. Paul spoke boldly in the Ephesian synagogue for three months, "disputing and persuading the things concerning the Kingdom of God." When many were hardened and believed not, he took the disciples and moved to the school of Tyrannus, where he continued to teach every day for two years. As a result "all they which dwelt in Asia heard the word of the Lord Jesus" (Acts 19:8-10).



• TROAS. When sailing to Jerusalem, Paul stopped by Troas, spending seven days there. Finding disciples that were meeting on the first day of the week, he gathered with them and preached to them, bringing much comfort to them (Acts 20:6-12).



• TYRE. During their continued journey by boat, they came to Tyre, where the ship was to unload its cargo. Finding certain disciples, they remained there for seven days with them (Acts 21:3-6).



• PTOLEMAIS. Having arrived in Ptolemais, they saluted certain brethren, and continued with them for one day (Acts 21:7).



• CAESAREA. Arriving in Caesarea, Paul and company spent many days at the home of Philip the evangelist. At that time Agabus the prophet said that Pau; would be delivered to the Gentiles in Jerusalem (Acts 21:8-13).



• JERUSALEM. Having arrived in Jerusalem, Paul reported "particularly what things God had wrought among the Gentiles by his ministry." He also received wise counsel concerning how to address some false reports that had been circulated about him (Acts 21:17-26).



• JERUSALEM AND CAESAREA. In the temple, Paul was opposed by the Jews, and dragged from the temple, being beaten and maligned. The events that follow, which our text is still relating, resulted in a number of opportunities.

Paul testified to the Jews that accused him, with a military captain being present (Acts 21:39-22:21).

He testified to the high priest and the Sanhedrin (Acts 23:1-10).

He saw an opportunity to inform the Roman authorities of a plot to kill him (Acts 23:13-30).

He testified before the Jewish council and Felix the governor (Acts 24:10-21).

He reasoned with Felix and his wife about "righteousness, temperance, and judgment to come" (Acts 24:24-25).

He testified before the accusing Jews and Festus the governor (Acts 25:8-11).

Now King Agrippa arrives with Bernice, and Paul will testify before them (Acts 26:1-259).

In all of these opportunities, Paul was able to enter into them with confidence. This is because he was not living for himself, but for the Lord. No person whose life is wrapped up in himself could discern these opportunities. They did not look like open doors - but they were.

Suffice it to say, many professing Christians rarely become involved in the work of the Lord. They have not denied themselves, nor have they taken up their cross. They are content to murmur and complain because, as they see it, life has not treated them fairly. But in their hard times, had they been living by faith, they would have seen open doors that would have brought joy to their hearts, advantages to others, and glory to God.

Opportunities to participate in the good and acceptable and perfect will of God may exist all about a person, and yet not be perceived. This is because the closer one is to the world, and the more absorbed they are in things wholly related to the world, the less apt they are to see open doors set before them. At the center of the life of self-denial spiritual matters become clearer. The more one is absorbed with self, the more such things are obscured - like being in a fog at first, and finally descending into the blackness of night.

Further, the very thought that only a few of the members of the body of Christ are involved in His will must be thrust from us, for it is a devilish delusion. There are no vestigial members of the body of Christ - parts that have no value, or cannot be used. Whether Paul, his nephew, or the brethren who ministered to him while he was incarcerated, there is work for all to do.

This is one of several reasons why I have such a detestation for "Babylon the Great," that impressive harlot which is nothing more than Satan's fabricated church (Rev 17:1-6; 18:1-20). This is the false church that has forged an alliance with the world, and therein have rejected the Lord's Christ. It is a place of spiritual bondage and ignorance, dominated by pretentious leaders who have no genuine care for the "flock of God." To them, being used by the Lord equates to cleaning buildings, mowing lawns, serving in soup-kitchens, and the likes. While this may be of some measured value, it certainly does not reflect the manners declared in the Scriptures. Such works are generally more associated with the institution than the revealed work of God.

The point is that the unseen superstructure of spiritual Babylon is not tailored for the involvement of the "body of Christ." It does not allow for the free expression of spiritual insights, or the ministration of edification by the members within the assembly of the saints. Leadership has little or nothing to do with equipping the saints for the work of the ministry (Eph 4:11-16). In most churches, Paul would not even have an opportunity to speak, to say nothing of Barnabas, Silas, Timothy, and others. Relatively new converts like Stephen and Philip would be advised to go to Bible College, and perhaps seminary. In so doing, they would become vassals of Babylon, and assist in establishing her priorities.

Of course, during the time being covered by our text, such a surrounding did not exist - although it was found within the framework of Judaism.

Paul's maintenance of his faith enabled him to capitalize on a great number of opportunities, and we are still reaping the benefit of his alertness.

FESTUS TELLS AGRIPPA OF PAUL

" ^14b . . . Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix ¹⁵ About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. ¹⁶ To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him."

This is a most remarkable occurrence. Here, one non-Christian ruler speaks to another about the "cause" of a servant of God, who was hated by his own people. Unlike many political despots of our day, these two men will concur that Paul had not been treated justly, and that he accusers were unjustified in their charges against him. Today, in our very government, political leaders are passing laws, making rules, and passing ordinances that are oppressive to those who believe in Christ. They are listening to their opponents as though their charges were true, and caving in to the demands of the enemies of Jesus. In so doing, they reveal they are ranked beneath those who heard charges against Paul. That includes Lysias the captain, Felix the governor, Festus the governor, and now Agrippa the king. And how do you suppose it will go for such men on the day of judgment?

WHEN I WAS AT JERUSALEM

"About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him . . ."

Notice how accurate a report is given by Festus. He does not embellish the report with all manner of false statements, giving the advantage to himself. He tells it precisely as it happened.

Of the event it is written, "Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul . . ." (Acts 25:1-3). Festus was not privy to their determination to kill Paul: "And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him" (Acts 25:3). However, he was aware that no proven charges had been leveled against Paul. I do not doubt that he was suspicious of their motives. Over and above these circumstances, God was orchestrating this whole series of events for the good of Paul.

IT IS NOT THE MANNER OF THE ROMANS

"To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face . . ."

The actual account of Festus' response agrees with what he tells Agrippa. "But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. 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" (Acts 25:4-5).

Often the Jews, and even the professed church has operated beneath the dignity revealed in civil law. In the mock trials of Jesus and Stephen, the accusers did not approach the involved trials with the laws enunciated by Romans. In history, the trials of such men as Wycliffe, Tyndale, Luther, and others, were not attended by an insistence upon justice and proper procedure. Many modern ministers have been tried by groups of elders and church boards that would not have been allowed in the court of Felix, Festus, or Agrippa. This is not to mention that injustices that have been administered by educational institutions that exist under the banner of "Christian."

• The Law of Moses demanded justice (Ex 23:11-8; Lev 19:13-20; Deut 25:1-4).



• The prophets delivered stern words concerning justice (Isa 1:17; 56:1; 59:14-15; Jer 22:1-4; Lam 3:35-36; Amos 5:11-12; Hab 1:4; Zech 8:16).



• Even Nicodemus knew the Divine requirement of justice (John 7:51).



• Jesus affirmed the necessity of judging righteously (John 7:24).

In Christ Jesus, the matter of justice is addressed at the highest level - through "charity," or spiritual love. It is said of this godly virtue, "Charity . . . Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things" (1 Cor 13:6-7). This does not mean that love is gullible, but that it is not willing to accept things that cannot be substantiated. When faced with things difficult to discern, it defaults to the best conclusion, not the worst.

LICENSE TO ANSWER FOR HIMSELF

" . . . and have licence to answer for himself concerning the crime laid against him." Other versions read, "has the opportunity to answer for himself," ^NKJV "has the opportunity to make his defense," ^NASB "has had an opportunity to defend himself." ^NIV

Albert Barnes writes, "Tyrants permit people to be accused without knowing who the accusers are, and without an opportunity of meeting the charges. It is one great principle of modern jurisprudence that the accused may know the accusers, and be permitted to confront the witnesses, and to adduce all the testimony possible in his own defense." ^{ALBERT BARNES ON ACTS} I might add that the Romans played a key role in establishing this approach within the context of government.

If the Jews had their way at the very beginning, they would not have allowed a single word to be uttered by Paul. Arousing the Jews in Jerusalem with their false allegations, they had seized him, dragged him out of the temple, and commenced beating him. Their aim, as they made abundantly clear, was to kill him. In so doing, they broke both their own law, and the law of the Romans as well.

OUR OWN SITUATION IN JOPLIN

I do not intend to make too much of this, but myself and The word of Truth Fellowship have experienced being charged falsely by some citizens of Joplin - people who are professed Christians. Over the last eighteen years some have referred to us as a cult, Blakelyites, those who have no grace, and only preach Law, and myself as being the origin of much controversy.

During these nearly two decades, not a single one of those to have painted us in such a manner have asked us about the charges. The rumors continue to this day to be circulated with only those who know us well making any effort to present a defense - and that is not because they have been asked.

Let it be clear that we have not been thrown into a state of consternation because of these charges. I personally view them as troublesome little gnats who lack both power and sense, buzzing here and there chattering about things of which they know nothing. In making their charges, they only confirm to the hearers that we are different from the established religious community. That only causes us to rejoice, because we have some understanding of the uniqueness of the things we have been given to see - things that are not especially for us, but are available to who all who are in Christ Jesus.

My point here is simply this: we are not to count it a "strange thing" when the world hates us - even if it is unjust in doing so. Jesus said, "If the world hate you, ye know that it hated Me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:18-19). John wrote, "Marvel not, My brethren, if the world hate you. (1 John 3:13)

Those who imagine that believers become unsettled when they are maligned and falsely accused are only captured by vain imagination. Actually, when such people speak as they do, it enhances our joy, and brings more confidence to our hearts. That will, in turn, make us more determined to speak. Thus, the Scripture is fulfilled, "We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you" (2 Cor 4:13-14). We can actually helped by opposition.

FESTUS SUMMARIZES THE CHARGES AGAINST PAUL

" ¹⁷ Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. ¹⁸ Against whom when the accusers stood up, they brought none accusation of such things as I supposed: ¹⁹ But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive."

Considering that Paul was not

a political prisoner, like Barabbas, and looking at it as mere history, makes this account all the more remarkable. To the body of Christ, Paul is a most remarkable man with unusual spiritual insights that were revealed to him. But to the Romans, he was a nobody - at least politically speaking. Now, he had drawn the curiosity of at least four notable Roman officials: a military captain, two governors, and one king. Festus even calls Paul by name (Acts 25:19,21). Earlier, when he was in the charge of Lysias the captain, a centurion came to him and referred to Paul as "Paul the prisoner" (Acts 23:18).

Even though Lysias the captain, Felix, Festus, and Agrippa knew that no valid charges had been brought against Paul, yet he was the subject of conversation in higher government circles. This was in strict accord with the words Jesus said to Ananias when he was called to minister to Paul (then Saul of Tarsus): "But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel" (Acts 9:15).

When addressing the twelve, Jesus spoke of them also speaking before government officials. He even elaborated on the reason for this circumstance: "And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles" (Matt 10:18).

Now Paul will have the opportunity to speak to a political dignitary, and he will do so zealously and extensively. This is not the result of an evangelistic outreach, but is introduced by an inquiry. That inquiry is not stimulated by the testimony of other believers, but by the report of another political figure.

HE SAT ON THE JUDGMENT SEAT WITHOUT DELAY

"Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth."

The historical record of the above statement reads, "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" (Acts 25:6).

Even though Festus was a subordinate of Agrippa, he presented his case factually and without embellishment. I do not doubt that this was a bit unusual. No delay was made in this matter, even though it was not a highly publicized political trial. The matter was given precedence because it was being orchestrated from above.

THEY HAD NO VALID ACCUSATIONS

"Against whom when the accusers stood up, they brought none accusation of such things as I supposed . . ." Other versions read, "bringing charges against him not of such crimes as I was expecting," ^NASB "they did not charge him with any of the crimes I had expected," ^NIV and "they brought forward no accusation [in his case] of any such misconduct as I was expecting." ^AMPLIFIED

The fact that Paul had been left in prison for two years probably led Festus to think he had been charged with some serious crimes: political insurrection, rabble-rousing, murder, or some other all-important infraction of civil law. Technically, of course, they had said that Paul was "a mover of sedition among all the Jews throughout the world" (Acts 24:5). However, the charges of the Jews were not taken seriously by Lysias the captain, Felix the governor, nor Festus the governor. They were utterly lacking of any evidence, and were thus dismissed just as though they had never been spoken.

Had Paul's life been marked by inconsistency and trouble-making, the charges against him could have easily been established. However, his life was flawless, frustrating his adversaries. This is as it should be with all believers. Thus Paul admonished Titus, "In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you" (Titus 2:7-8). The target for all believers is to be "blameless and harmless, the sons of God without rebuke, in he midst of a crooked and perverse nation, among whom ye shine as lights in the world" (Phil 2:15). Peter wrote, "Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation" (1 Pet 2:12). And again he wrote, "For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men" (1 Pet 2:15). And yet again, "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ" (1 Pet 3:15-16).

Owing to the contemporary approach to working constantly with flawed living among professed believers, these words have been largely ignored and forgotten. Even though they were written with most sober tones, leaving no room for violating them, in the average church it is as though they were not even in the Scriptures. While sophists are busy explaining why people are dominated by sin, living reproachful lives, and living at a distance from God, that very God has made it quite clear that it is not acceptable to dabble in sin, or leave the impression that Christians are really no different than anyone else.

Well, this was certainly not the mindset within the early church. Those who thought in such a manner were generally eliminated from the body - like Ananias and Sapphira, who were clearly the exception to the rule of righteousness.

In addition to this, there is something else to be noted here. It is clear that Festus saw no value in continuing to deal with false and unsubstantiated reports. It was a waste of his time, and he knew it. Even more so, competent spiritual leaders and thinkers should not spend their time in trivial pursuits, and dealing extensively with those who insist on walking in the dark. No minister of the Word should consume his time dabbling in the personal affairs of men. Understand there are things that occasionally must be addressed - like a person taking heed to their ministry (Col 4:17)), or someone who is immoral continuing to be identified with the assembly (1 Cor 5:1-5). But such things must be dealt with forthrightly and without undue tolerance. Under the Law, where people were unconverted and God's laws were not written upon their hearts, provision was made for judges among the people - generally to settle disputes (Ex 21:6-22; 22:8-9; Deut 1:16-17). Even then, we have no record of such things as marriage counseling and the rearing of children being addressed on a personal basis.

All such things may have a "show of wisdom," but they are really career-driven. In Christ provision has been made to address any personal or domestic difficulties. People have the Word of God (1 Pet 2:2), the Holy Spirit (Gal 4:6; 1 John 2:20,27), and access to God (Eph 3:12). They are implored to obtain the wisdom that is from above (James 1:5-6), and to let their requests be made known unto God (Phil 4:6). It is not right for remain in a fundamentally unlearned state. It is also out of order to continue working with those who have remained without spiritual understanding for an inordinately long period of time. Even Festus called a halt to fruitless proceedings, and believers should have even more wisdom than him.

SUPERSTITIONS, AND ONE JESUS

"But had certain questions against him of their own superstition . . . " Other versions read, "about their own religion, and about a certain Jesus," ^NKJV "about their own religion and a dead man, Jesus," ^NASB "certain questions of their own system of worship, and concerning a certain Jesus who is dead," ^DARBY and "about their own religion or superstition and concerning one Jesus." ^AMPLIFIED

The word translated "superstition" is deisidaimoni,aj, and has the following lexical meaning: "in a good sense, reverence for the good piety, religion . . . superstition . . . employs the word ambiguously and cautiously, in Acts 25:19, of the Jewish religion, viz. so as to leave his own judgment concerning its truth in suspense," ^THAYER "in a bad sense superstition; in a neutral sense, a system of beliefs religion," ^FRIBERG

This Greek word, in all of its varied forms, is found only two times in Scripture. Once in Acts 17:22 ("too superstitious"), and once in our text (Acts 25:19 - "superstitious").The English words "religion" and "religious" are used six times in the KJV, NKJV and NASB (Acts 13:43; 26:5; Gal 1:13-14; James 1:26,27). The NIV contains those words ten times (Amos 5:21; 8:10; Acts 17:22; 25:29; 26:5; Col 2:16; 1 Tim 5:4; Hen 10:11; James 1:26,27). The NRSV standard version uses them seven times (Acts 17:22; 25:19; 26:5; 1 Tim 3:16; 5:4; James 1:26-27). As used in the KJV, NKJV, and NASB, the words "religion" and "religious" refer to outward actions - some legitimate, and some pretentious. There is a form of "religion" that allows one to conduct himself improperly, and James says such a religion is "vain," or pointless (James 1:26).

The Herodian Family

In our text, it appears to me that "superstitious" is the proper word. While it may include the idea of activities of the body, it seems to me to be emphasizing what they had embraced in their minds. There is also a hint of denigration in it. We understand that Agrippa was a Jew by profession, but it was only for political advantage. McClintok and Strong's Cyclopedia says of Herod Agrippa, a member of the Herodian family, "In the fulness of time a descendant of Esau established a false counterpart of the promised glories of the Messiah . . . The general policy of the whole Herodian family, though modified by the personal characteristics of the successive rulers, was the same. It centered in the endeavor to found a great and independent kingdom, in which the power of Judaism should subserve the consolidation of a state."

Herodian predecessors of Agrippa revealed their sectarian priorities. His grandfather slaughtered the innocents around Bethlehem in an attempt to kill the infant Jesus. His father killed James, the brother of John, and would have done the same to Peter had not the Lord delivered him. The government of that family was much like spiritual Babylon. It was an attempt to adopt a revealed religion for the promotion of earthly interests.

At any rate, Herod did not speak as a faithful Jew when he referred to the Jews charges against Paul being "of their own superstition." Although he had adopted their religion to "subserve the consolidation of a state," he now made clear that he was not at all attracted to their theological tenets, or the fact that they had received their Law from God Almighty.

Two Perspectives

In Herod and Paul we see two different perspectives - two different ways to look at life in this world, theology, and religion. In using these expressions I mean the following.

• LIFE IN THIS WORLD. Life in the body, and the activities that are associated with this world. This is the framework within which basic things, objectives, and benefits are defined and evaluated.



• THEOLOGY. Theology has to do with the knowledge of (ology) God (theo). It defines the perspective of an individual, or how he looks at things. It is the framework within which the concept of religion is developed.



• RELIGION. Religion has to do with outward living, or expression. It relates to how people structure their lives, what they do, when they do it, and why they do it. It relates specifically to one's perception of God and His requirements.

The particular kind of living that is being accented in our time posits that the here and now is the most important thing. The realization of plans for living in this world are considered primary. It is a disastrous way of living, as is confirmed by the rapid proliferation of greed, pleasure, and immorality.

Paul lived knowing that the world was created and sustained by the Lord - specifically the Lord Jesus Christ. He knew that it was a place in which preparations were to be made for eternity. He was also keenly aware of the contaminating influences of the world and of its spiritual gravitation pull downward - away from God and His great salvation. Rather than the world using him, he use the world (1 Cor 7:31), but he held it loosely, knowing that his tenure here was comparatively brief. Christ had given him a work to do, and that, together with the maintenance and maturity of the newness of life, was his priority. He made no attempt to merge worldly concepts with his theology, or worldly manners with his religion.

Festus and his predecessors, on the other hand, thought quite differently. To them, theology meant very little at all. Religion, or the outward expression of theology, was perceived as helpful to the government. He saw it as a means of uniting the people under the Roman rule. Thus he, together with his predecessors, provided many outward advantages for the Jews, including the construction of the magnificent Temple. He sought to please the Jews, not because he had any respect for their Law or the manner in which they went about serving God. He only sought to make good Roman citizens out of them, leaving a good impression in his superiors.

The Herodian view is reflected with remarkable precision in Babylon the Great, that great fornicating fabrication that seeks to emulate the true church. We have lived to see concessions to the flesh that were unimaginable a few decades in the past. Now, the majority - the vast majority - of the activity of the average church has to do with life in the world. Activities range from diet and exercising, to politics and outings for the seniors. A sizeable budget is allocated for the entertainment of the youth. Gymnasiums are now used more extensively than auditoriums, and bandstands have replace pulpits.

The theology, which drives all of this religious activity, now presents a tolerating God who is able to handle sin among His people, loving everyone, and not being insistent that they cleanse themselves of all filthiness of the flesh, perfecting holiness in the fear of the Lord. Sophistry is at such a high level that the new birth, regeneration, and transformation are, for all practical purposes, denied. There is not a clear distinction between the righteous and the unrighteous, unless it be that Christians are "forgiven" - even though there is little, if any, evidence that this is true.

By the middle of the first century, this erroneous way of thinking was already being developed. It is seen in Agrippa the pretender - but there were others.

• CORINTH. It is seen in Corinth, and the presence of immorality (1 Cor 6:1-5), self-centeredness (1 Cor 6:5-8; 11:21), despising the table of the Lord (1 Cor 20:21; 11:20-30), inconsideration of weaker believers (1 Cor 8:1-13), doubting that Paul was an apostle (1 Cor 9:1-5), the toleration and even acceptance of those teaching "another Jesus," "another gospel," and "another Spirit" (2 Cor 11:4), and even declaring there was no resurrection of the dead (1 Cor 15:12-13).



• GALATIA. The churches in Galatia had removed themselves from Him, who had called them into the grace of Christ (Gal 1:6), had been bewitched by false teachers (Gal 3:1), had embraced "another gospel" (Gal 1:6-7), and had lost their spiritual bearings. They were reverting to a system of Law for justification, after they had been delivered from the Law (Gal 1:4; 2:16).



• COLOSSAE. The church at Colossae was being subjected to philosophy and vaion deceit (Col 2:8), was being lured into obeying ordinances that were developed for those who had not died with Christ (Col 2:20-23).

And what did all of these departures have in common? They all focused on the world and life in it. Because of that, Jesus Christ Himself was minimized, being glorified was thrust into the background, and standing before the judgment seat of Christ was no longer a primary consideration.

"This present evil world" (Gal 1:4) casts a long and obscuring shadow. If you insist on walking in that shadow, you will not be able to look intently to Jesus, running the race with patience that has been set before you (Heb 12:1-2). Furthermore, if you do not behold the glory of the Lord in the face of Jesus Christ, you will not be changed from pone increasing stage of glory to another, for that gaze is the appointed means of the God-ordained change (2 Cor 3:18).

A whole host of people are not growing spiritually because they are not beholding the glory of the Lord in the face of Jesus Christ. Their worldly interests have shifted their vision, and now they see too much of the world and too little of Jesus. They are unwittingly caught in the same trap in which Felix and Festus found themselves. The Christian life is interesting, but not the fundamental concern. They have some casual interest in the Bible, but not enough to "live by every word of God" (Lk 4:4).

Such people are more like Felix, Festus, and Agrippa than they are like Paul. And, unless they change their focus, they will soon be making evaluations like those men did. Instead of fellowshipping with the saints, they will be obliged to make an effort to judge them, not knowing what they are doing.

PAUL AFFIRMED TO BE ALIVE

" . . . and of one Jesus, which was dead, whom Paul affirmed to be alive." Other versions read, "asserted to be alive," ^NASB "claimed was alive," ^NIV and "Whom Paul kept asserting [over and over] to be alive." ^AMPLIFIED

Notice Festus' perception of the emphasis of Paul: "a certain Jesus, who had died, whom Paul affirmed to be alive." ^NKJV This is a key point of Apostolic doctrine - not merely what Jesus can do for you, but who He is: a risen and exalted Savior. Ponder what has been written about the risen Lord.

THE PROPHETS

• "I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee" (Psa 2:7). "So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee" (Heb 5:5).

• "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" (Psa 16:9-10). "Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption" (Acts 2:24-27).

THE TESTIMONY OF JESUS

• "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth" (Matt 12:40).

• "From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day" (Matt 16:21).

• "And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry" (Matt 17:23),

• "And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again" (Matt 20:19).

• "But after I am risen again, I will go before you into Galilee" (Matt 26:32).

THE APOSTLES

• "Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it" (Acts 2:24)

• "And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses" (Acts 3:15).



• "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole" (Acts 4:10).



• "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree" (Acts 5:30).



• "Him God raised up the third day, and showed him openly" (Acts 10:40).



• "And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher. But God raised him from the dead" (Acts 13:29-30).



• "Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ" (Acts 17:3).



• "Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead" (Acts 17:31).



• "That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles" (Acts 26:23).

PIVOTAL TO APOSTOLIC DOCTRINE

How marvelous it is to ponder the extensive application of Christ's resurrection to the life of faith. His resurrection life is what saves us, and confirms everything said about Him.

• Declared to be the Son of God with Power. "And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead" (Rom 1:4).



• The imputation of righteousness. "But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification" (Rom 4:25).



• Saved by His resurrection life. "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life" (Rom 5:10).



• Makes baptism effective. "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom 6:4). "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ" (1 Pet 3:21).



• The sanctified life. "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (Rom 8:11). "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor 4:10).



• Christ's intercession. "Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Rom 8:34).



• Believing unto salvation. "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Rom 10:9).



• Our own resurrection from the dead. "And God hath both raised up the Lord, and will also raise up us by His own power" (1 Cor 6:14).



• The power that is toward us. "And what is the exceeding greatness of His power to us-ward who believe, according to the working of his mighty power, Which He wrought in Christ, when he raised Him from the dead, and set him at His own right hand in the heavenly places" (Eph 1:20).



• Being the Head of the body. "And He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence" (Col 1:18).



• Deliverance from the wrath to come. "And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come" (1 Thess 1:10).



• to be remembered."Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel" (2 Tim 2:8).



• Being he Great Shepherd of the sheep. "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant" (Heb 13:20).



• Being begotten by God. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead" (1 Pet 1:3).



• Believing in God. "Who by Him do believe in God, that raised Him up from the dead, and gave Him glory; that your faith and hope might be in God" (1 Pet 1:21).



• Being the Prince of the kings of the earth. " And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood" (Rev 1:5).



• Having the keys of Hades and the grave. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death" (Rev 1:18).

These days enough is not being said about the resurrected Christ. It is not being given its proper place, because it cannot be exploited for fleshy advantage. Paul said if Christ is not risen from the dead preaching is vain, faith is vain, the apostles are liars, we are yet in our sins, and the dead are perished (1 Cor 15:14-18). The fact that Festus summarized what Paul said by referring to Christ's death and resurrection says a lot! Ity stands in stark contrast with "another Jesus" (2 Cor11:4).

FESTUS DOUBTED THE MANNER OF QUESTIONS

" ²⁰ And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. ²¹ But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar."

Festus is giving a rather lengthy and precise account of his exposure to Paul. Politically, this makes no sense, for Paul has really introduced no social or political disruption. However, Paul was a servant of the Lord, who is working salvation in the midst of the earth. The "eternal purpose" being brought to fruition by the Lord trumps all other purposes and dwarfs all other priorities. The Lord is using these men, who are really nothing more than vessels in His house, even though, at the time, they were vessels "to dishonor" (2 Tim 2:20). That is, these were men who were not immediately and intimately involved in the work of the Lord, but were like unwitting slaves that were carrying out His will. We are reading of some of the details involved in God working all things together for the good of His servant, Paul.

Incidentally, for those who stand in criticism of Paul, it is most advantageous to behold how God works in his behalf. For the most part, that contradicts many speak of Paul disparagingly. It is also a stirring rebuke to those who conveniently and consistently ignore what he taught.

I DOUBTED THE MANNER

"And because I doubted of such manner of questions . . ." Other versions read, "I was uncertain of such questions," ^NKJV "being at a loss how to investigate such matters," ^NASB "being perplexed how to inquire concerning these things," ^ASV "as I had not enough knowledge for the discussion of these things," ^BBE "Their debate about these things left me puzzled," ^GWN "Not feeling qualified to deal with questions of this sort," ^NJB and "And I, being puzzled to know how to make inquiries into such questions." ^AMPLIFIED

At this point, Festus departs from his hitherto honest and forthright report. He tells Agrippa that he was not sure how to handle the case, and therefore asked Paul if he would consent to be tried by himself in Jerusalem. This was not the whole truth. Luke reports it this way - and his account is inspired: "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?" (Acts 25:9). Actually, therefore, he was conceding to the pressure of the Jews, not attempting to find a place for the trial that was more conducive to understanding the case.

When speaking to Agrippa, Festus says something that is politically expedient. He is attempting to justify his decision to send Paul to Rome. Rather than acknowledging that, speaking as a man, he really had no other alternative, he chose to represent the case as too difficult for himself, painting the picture as though Paul would have a batter chance to receive a just judgment in Caesar' court.

One of the invariable traits of the wicked is their tendency to present themselves in the view most favored by men. This is what Festus was doing. However, behind the scenes God was orchestrating this whole matter. He was working in such a way as to make these two dignitaries "willing in the day of His power" (Psa 110:3). He turned their hearts (Prov 21:1) to act as though they were actually seeking Paul's best interests.

I ASKED WHETHER HE WOULD GO TO JERUSALEM

" . . . I asked him whether he would go to Jerusalem, and there be judged of these matters . . ."

Festus returns to a more factual presentation of the case. Of this incident Luke wrote, "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?"(Acts 25:9). It is assumed that Agrippa understood that the trial would be before Festus, although here he did not say so. Luke reported the incident with characteristic accuracy.

PAUL APPEALED

" . . . But when Paul had appealed to be reserved unto the hearing of Augustus . . ." Other versions read, "reserved for the decision of Augustus," ^NKJV "to be held in custody for the Emperor's decision," ^NASB "made a request that he might be judged by Caesar," ^BBE "to be held for trial by the Emperor," ^CSB "to be kept for the cognisance of Augustus," ^DARBY and "to be reserved to the examination of Augustus." ^GENEVA

Luke's account of Paul's response reads, "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. 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" (Acts 25:10-11).

That is certainly a more extensive report than the one Festus gave to Agrippa. Paul did not say he consented to be "reserved," or "held in custody," until he could have a hearing before Caesar - although I suppose that could be assumed. The thrust of his word suggested that there be no delay in the matter. Paul presented the case as a matter of propriety and legality. This, however, is not how Festus presented the matter to Agrippa.

I COMMANDED HIM TO BE KEPT

" . . . I commanded him to be kept till I might send him to Caesar." Other versions read, "kept in custody until I send him to Caesar," ^NASB and "ordered him to be held until I could send him to the emperor." ^NRSV

Luke's account reads, "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go" (Acts 25:12). Festus conveniently omits conferring with his council, and the fact that he said Paul was going to go to Caesar. There was no hint of delay in the words he said to Paul, even though I suppose it might be surmised that it would require time to carry out the decree. The point is that in his report, Festus gave himself every advantage, not highlighting the injustice of the whole charade.

Thus we once again see the propensities of the flesh to justify itself and, for that reason, slant the truth, if possible, to give self the ultimate advantage. Such approaches are not to be found among the people of God. They are always to defer to the truth, in both thought and expression. Preaching and testimony are both to be correct and precise. There really is no reason for either of them if this is not the case. Preaching that does not center in Christ is only "talk."

AGRIPPA WANTS TO HEAR PAUL FOR HIMSELF

" ²² Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him."

Do not miss the obvious willingness that is evidenced in both Agrippa and Festus. It is almost as though they were being moved by some unapparent power. And, of course, that is precisely what was happening. It may appear on the surface as though this was all the exercise of free moral agents. However, that explanation is far too simplistic for those who have understanding. This is God at work, not the merely the human intellect. It is He who is moving things in a certain direction - a direction that clearly reflects His priorities and purpose.

AGRIPPA WANTS TO HEAR PAUL

"Then Agrippa said unto Festus, I would also hear the man myself . . ." Other versions read, "I would like to hear this man myself." ^NIV

What moved Agrippa to want to hear Paul for himself. There really was nothing about the case that demanded his attention, and the decision had already been made that he would go to Caesar. He had not come to Caesarea to hear about this case, but to officially visit Festus in his new capacity as Felix's replacement. His only knowledge of Paul came through a casual and unofficial conversation with Festus.

Yet, through the providence of God he will now be exposed to the Gospel, as well as to the calling of its premier proclaimer. A door will be opened to him, and he will be given an opportunity to enter into it.

None of this would have taken place if Paul had not been alert and pressed the issue. After Jesus told him he would testify in Rome, Paul did not forget what was told him. It shaped how he thought and what he said.

It appears to me that a great deal of spiritual deficiency experienced by professed believers is owing to them forgetting what the Gospel has announced. Also, there is a professed gospel that is being preached by many that does not accent Jesus Himself. He is set within the context of everyday human problems, and treated as though He existed primarily to assist us to live in this world. Actually, He is bringing the sons to glory (Heb 2:10), and bringing them to God as well (1 Pet 3:18). If this is not being declared with power, there really is little reason to mention Jesus at all. For if we are not brought to God now, and eventually brought to glory, life has really been lived in vain - no matter how blessed it may appear to have been.

TOMORROW, HE WOULD HEAR PAUL

" . . . To morrow, said he, thou shalt hear him." Felix kept Paul bound for two whole years. Festus will release him in a day. That circumstance is reminiscent of Joseph's sudden release from prison (Gen 41:14). What was the difference between Felix and Festus? Actually, very little. Both of them were quite content with pleasing the Jews (Acts 24:27; 25:9). The real difference was the time - a time when the Divine agenda would take the precedence. We do not know anything about what occurred during the two years Paul was held bound. But we will come to know very much about what takes place after he is released. Paul's time had come, and he would take full advantage of it. Agrippa will probably remember what Paul says to him for a long time.

THE DANGER OF LITTLE FOXES

The Shulamite woman said, "Catch us the foxes, The little foxes that spoil the vines, For our vines have tender grapes" ^NKJV (Song of Sol 2:15).

There are many cares and concerns that are, comparatively speaking, like "little foxes" nibbling at the vine of spiritual life, and gradually weakening it. They look like they are major concerns, but they have nothing to do with laying up treasures in heaven, preparing for the coming of the Lord, and being a good and faithful servant of God. For example, Paul could have spent two years in prison thinking about the conditions there, which were no doubt not the best. Who knows what fiery darts were hurled at him by the wicked one, in an attempt to get his mind off of what Jesus said and on to the things men had said. It is apparent from this text that Paul quenched those fiery darts with the shield of faith, else he would not have been prepared to speak as he did.

This is an area of life where men cannot legislate. But they can exhort the people of God to put their affection where it belongs - on things above, and NOT on things on the earth. An inordinate amount of time must not be consumed on people and things that do not yield glory to God. The individual himself must determine what is inordinate, and none other can do it for him. However, if your thoughts and words are wrapped around something other than working out your own salvation with fear and trembling, take care to note the signs of danger.

If your joy is fleeting, discouragement is turning into a kind of monster, and there are more questions than answers, the "little foxes" are at work. Catch them, lest they leave you with no fruit at all! Oh, that believers would take more care for consumning locusts and foxes! Be a follower of Paul, as he also was of Christ (1 Cor 11:1).

AGRIPPA AND BERNICE ARRIVE WITH GREAT POMP

" ²³ And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth."

The purpose of this gathering is for Agrippa to hear Paul. Already Felix had come with his wife Drusilla to hear "him concerning the faith in Christ," and Paul had reasoned with him "of righteousness, of temperance, and of judgment to come" (Acts 24:24-25). There is no record of Paul preaching or reasoning with Festus to this point. So far as the record is concerned, Paul only said he had done nothing "against the Jews, neither against the Temple, nor yet against Caesar." When Festus asked if he was willing to go to Jerusalem, Paul declined, saying he was in Caesar's judgment seat where he ought to be. He then appealed to Caesar (Acts 25:8-11). What Festus knew about Paul was apparently learned from Felix. Now, however, Festus would hear an extended defense, and considerable detail about Paul's calling and work.

A LOT OF POMP

"And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city . . ." Other versions read, "in great glory had come into the public place of hearing," ^BBE "with much pageantry," ^CJB "with a lot of fanfare," ^GWN "with great ceremony," ^NAB "in great state," ^NJB "with much display," ^YLT "dressed and acted like very important people," ^IE "made a great show," ^CEV and "made a flourishing grand entrance." ^MESSAGE

Most of the versions use the word "pomp." This comes from a word that has the following lexical meaning, "show, showy appearance, display, pomp," ^THAYER "an appearance made for effect, for showing off cheap display, pomp, pageantry," ^FRIBERG "a pompous ceremony, implying a cheap display of high status - 'pomp and ceremony, pompous display." ^LOUW-NIDA In his Word Pictures, Robertson says of this occasion, "Festus decided to gratify the wish of Agrippa by making the 'hearing' of Paul the prisoner (verse 22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it."

This is the manner of the flesh, to draw attention to itself, glorying in appearance. Although it is a worldly tendency, it was found in the religious arena, among scribes and Pharisees. Jesus said of them, "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi" (Matt 23:5-7). Paul wrote that this carnal tendency had also penetrated the church. He wrote of those who "glory in appearance, and not in heart" (2 Cor 5:12). Elsewhere he spoke of those who "desire to make a fair show in the flesh" (Gal 6:12). Paul said of that kind of people, "For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise" (2 Cor 10:12).

What a gallery of dignitaries was present: "chief captains and principle men of the city." Other versions read, "commanders and prominent men of the city," ^NKJV "high ranking officers and the leading men of the city," ^NIV and "the military commandants and the prominent citizens of the city." ^AMPLIFIED Thus both military and political officials of the city of Caesarea were gathered together in the hall. Felix had gathered them to appeal to the pride of Agrippa, but God had gathered them to hear Paul!

PAUL WAS BROUGHT FORTH

" . . . at Festus' commandment Paul was brought forth."

Now, with all of these dignitaries present, a prisoner is brought in. He will not be interrogated, but will speak in defense of himself, giving an account of why he was there. But Paul is not seeking for attention to be drawn to himself, so he will speak quite differently than those before whom he now stands. He no doubt looked composed, unafraid, and not intimidated by this impressive gathering of officials. Several years earlier Jesus had told Ananias Paul would speak before "kings." Now he is doing it.

One can only imagine how Paul must have appeared to this august and pompous assembly. He himself said he was "base" among the cultured Corinthians (2 Cor 10:1). The Corinthians said "his bodily appearance is weak" (2 Cor 10:10). As time pushes forward, however, those with discernment will sense he is in charge of this situation.

FESTUS DRAWS ATTENTION TO PAUL

" ²⁴ And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. ²⁵ But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. ^26a Of whom I have no certain thing to write unto my lord."

Having called Paul before them all, Festus now introduces him, stating the case before him, and confessing he does not have anything to write to Caesar introducing the case he is sending to him. It all must have sounded a bit strange to officials gathered there. But they will doubtless be stricken with the fact that no valid charge can be brought against this man. He had maintained a spotless character, and no one could successfully contradict it.

In other words, Paul had lived out what he preached. In his letter to the Philippians he wrote, "be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life . . ." (Phil 2:15-16). He wrote to the Thessalonians, "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thess 5:23).

These were not mere words. They were spoken with a keen awareness that salvation provides those who possess it the things required to live in a blameless manner. He who has glaring faults is not apt to be heard if he dares to speak for Jesus. It will do not good to say that we all sin, or that no one is perfect. Solemnly believers are told, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor 7:1).

Paul had lived in that manner, and now when his opponents searched for some cause to rid themselves of him, they could find none. Political figures who were expert in finding flaws could find none in Paul, and they admitted it. Pilate said of Jesus, "I find no fault in this man" (Lk 23:4). Festus said essentially the same thing when he said he had found Paul had not committed anything worthy of death - which his accusers were demanding.

Paul urged this he taught us to live in this manner. To Titus he wrote, "In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you" (Titus 2:8).

And why did he say such things? Because when sin erupts outwardly, it gives the enemies of Christ cause to blaspheme His worthy name and word (James 2:7). It is possible for the word of God to be blasphemed because of the sloppy lives of professing Christians (Tit 2:5). The same is true of the name of God, which is blasphemed because of certain people (Rom 2:5).

Our generation needs to hear about these things, because a Gospel is being preached that makes men comfortable in sin. Men are being led to believe that sin is not as serious as the Lord has said. The result is that the name of the Lord and His word are being blasphemed. However, when Paul is examined by the Jews, the Roman captain. Felix, Festus, and now Agrippa, they will not be able to point out any moral flaw.

Today certain recovery programs teach people to dismiss their failures by saying they are not God. Well, Paul was not God either, yet no man was able to support a legitimate charge against him. His life is a giant negation of the false gospels of our time.

YE SEE THIS MAN

"And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer . . ."

Notice that Festus calls for the attention of all "who are present, focusing their attention upon Paul himself. Furthermore, Paul has been brought here to speak in his defense. Can you imagine him objecting to the public nature of the whole gathering, saying he was fatigued with a two-year imprisonment, and was not prepared to speak to such an impressive assembly. I personally know of an staggering number of professed preachers and teachers who simply could not take advantage of such an opportunity. However, you may rest assured that Paul will be up for the occasion. The reason - he had been living by faith and walking in the Spirit. He had been basking in the fellowship of the Son, and had been thinking of proper things, having set his affection on things above, and not on things on the earth.

Some people see exhortations to come higher, think more consistently, and live with more focus, as commandments that are too difficult to keep. They cringe when they hear the following.

• Work out your own salvation with fear and trembling (Phil 2:12).



• Be followers of God as dear children (Eph 5:1).



• Seek the things that are above (Col 3:1-2).



• Let us cleanse ourselves of all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord (2 Cor 7:1).



• Be strong in the Lord, and in the power of His might (Eph 6:10).



• Resist the devil (James 4:7).



• Be not weary in well doing (2 Thess 3:13).

However, those with faith extend themselves to do what the King requires, and as they do, Christ gives them a discernible measure of success. It is in this manner of living that a person is prepared to "give an answer to every man who asketh a reason for the hope that is within him" (1 Pet ). This is why Paul was able to speak so boldly and extensively during this occasion. Being an apostle does not exclude the necessity of the above admonitions, and Paul knew it.

Attempting to live for the Lord erratically will not yield a satisfying or effective life.

I FOUND THAT HE HAD COMMITTED NOTHING WORTHY OF DEATH

" . . . But when I found that he had committed nothing worthy of death . . ."

Everything would have been greatly simplified for Festus if a fundamental moral flaw could have been found in Paul. According to Roman law, he could have moved forward with a punitive judgment without any delay. But he could not find such a flaw, or anyone who could testify and prove that they had seen one. Is it possible that the enemies of God could actually be confounded in their quest to find outward moral blemishes in the people of God?

The Case of Daniel

Once, when the enemies of Daniel sought some cause worthy of exploitation and punishment in Daniel. It is said of that effort, "they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him" (Dan 6:4). The only way they felt they could trap him was to find some kind of conflict with the Babylonish manner of life that was caused by Daniel's devotion to his God (Dan 6:5). Even then, they had to have a special law passed that required Daniel to do something that was against the Law of his God. From the very beginning, they knew Daniel would not obey that Law.

The revealed history of Daniel forever dispels any arguments against the possibility of moral purity. Oh, if you were to have asked Daniel what he thought of himself, he would not have declared that he had no fault or flaw - but it certainly was not apparent to others, even though he, like Paul, was keenly aware of a condition from which he had to be delivered (Rom 7:24-25).

So far as our appearance before men is concerned, we are told, "Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world" (Phil 2:14-15). You must make it your business to so live that your peers can have "no evil thing to say of you" (Tit 2:8). The aspiration of every person living by faith is to conduct their lives in such a manner that any criticism leveled against them must be a false accusation (Matt 5:11; 1 Pet 3:16). My point here is simply that Paul's boldness in the faith was partly owing to the purity and consistency of his life before God. Salvation provides resources for living in such a manner, and they are to be faithfully declared to the people of God. The church must once and for all be purged of any and all teachers who provide convenient explanations for sin, and teach men to manage sin, rather than to live in the power of the Spirit.

HE HATH APPEALED TO AUGUSTUS

" . . . and that he himself hath appealed to Augustus, I have determined to send him . . ."

Festus did not have the faintest idea concerning the reason for Paul appealing to Caesar. It was not primarily for justice, but in order to the fulfillment of Christ's promise to him that he would bear testimony to Him in Rome - and Caesar was in Rome.

However, Paul's request was made with his knowledge of how Roman law worked, and what alternatives were open to him. He saw an open door concerning how to get to Rome, and quickly took advantage of it. He also knew that Festus knew the law as well, and could not turn down his request without violating that law.

Without spending an inordinate amount of time on this matter, there are professing Christians who are living at a distance from God. Because of that circumstance they are unable to see advantages that are set before them, and thus they continue to stumble on in the dark.

I HAVE NO CERTAIN THING TO WRITE

" . . . Of whom I have no certain thing to write unto my lord." Other versions read, "I have nothing definite about him to write to my lord," ^NASB "I have nothing definite to write to His Majesty about him," ^NIV and "I have nothing in particular and definite to write to my lord concerning him." ^AMPLIFIED

It must have been a frightening thought to Festus to send a prisoner to Caesar for examination, and yet provide no written reason for doing so. After all, even when Lysias the captain sent Paul to Felix, he also sent a latter detailing the reason for sending him there (Acts 23:25-30). Lysias said he could find "nothing laid to his charge worthy of death or bonds" (Acts 23:29). Festus' predecessor, Felix, could find no fault in Paul - in fact he even "trembled" when Paul had reasoned with him concerning "righteousness, temperance, and judgment to come" (Acts 24:25).

Now, after hearing from Felix the details of Paul's case, Festus, with all of his governmental expertise, could find no fault with Paul. But he knew that it would not be a wise thing to send Paul to Caesar with no accompanying explanation, concerning a case that had stretched over a period of more than two years. Perhaps with Agrippa, military dignities, and the chief men of the city, something could be discovered about Paul that could be written down and sent to Caesar. Surely, with this impressive cortege of dignitaries some helpful information could be garnered that would make the transport of Paul to Rome more comfortable for Festus.

Do not fail to see the utter helplessness of Paul's enemies and those to whom they appealed. If there was so much as a speck in Paul's eye, they would have found it. However they were totally powerless and thus incapable of raising any just accusation against him. They were, as it was, grasping for straws, and any charge, no matter how small on the Roman scale of infractions, would suffice. But, like the Babylonian wise men who opposed Daniel, they could not find a thing.

Of course, Paul was not the first person who could challenge his opponents to find something blameable in him.

When the people chided Moses as though he had committed an infraction against the people, he became angry and said to the Lord, "Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them" (Num 16:15).

Samuel did the same when he said to a discontent Israel, "Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you" (1 Sam 12:3). With shamefacedness the people answered, "Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand" (1 Sam 12:4).

Paul said to the elders of Ephesus, "I have coveted no man's silver, or gold, or apparel" (Acts 20:33). He wrote to the Corinthians, "Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man" (2 Cor 7:2).

If Paul had committed some evil against the Jews, exploited them in any way, or brought disadvantage to them, that would have substantiated their charge that he had taught "all men everywhere against the people" [the Jews] (Acts 21:28), and was "a mover of sedition among all Jews" (Acts 24:5). In such a case, in the interest of maintaining order in the empire, the arrest and punishment of Paul could be justified. But, alas, no charge could be substantiated.

THE AIM OF THE PRESENTATION

" ^26b Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. ²⁷ For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him."

It is as though Fetus had laid the whole matter of Paul in the lap of Agrippa, doing so amidst much pomp and splendor, appealing to his pride. Actually, he was thinking of himself, imagining that he could gain some advantage by this whole process.

I HAVE BROUGHT HIM FORTH

"Wherefore I have brought him forth before you, and specially before thee, O king Agrippa . . ." Another version reads, "I have brought him before you all and especially before you, King Agrippa," ^NASB

Festus addresses the entire assembly: "the chief captains, and principal men of the city." Then, in the presence of them all, he said, "King Agrippa, and all men which are here present with us, ye see this man" (Acts 25:23-24).

Now Festus again appeals to the entire crowd of officials, drawing their particular attention to Paul the prisoner. His motive was to marshal all of their legal expertise for the purpose of establishing a valid charge against Paul. However, behind the scenes, God was preparing them to hear what Paul would say. What a focused congregation he would have at that time! They would carefully weigh every word that he said, looking for a flaw, yet being exposed to a word that would discover the thoughts and intents of their hearts (Heb 4:12).

THAT I MAY HAVE SOMEWHAT TO WRITE

" . . . that, after examination had, I might have somewhat to write . . ."

Here Festus states his motive, neutralizing its abrasiveness by appealing to the pride of the officials. He wants to prepare a letter to accompany Paul when he is sent to the head of the Roman empire.

IT SEEMED TO ME TO BE UNREASONABLE

" . . . For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him." Other versions read, "For it seems absurd to me in sending a prisoner, not to indicate also the charges against him," ^NASB "For it seems to me senseless and absurd to send a prisoner and not state the accusations against him." ^AMPLIFIED

Festus means by this that, at that time, he could not establish the truth of any charges that had been made. He refused to simply repeat what the Jews had said. There had already been four Roman officials who had heard them - Lysias, Felix, Festus, and Agrippa. All of them knew the charges could not be substantiated, so it would have been foolish and even dangerous to send them along to Caesar.

I have noticed over the years that within the Christian community there often is no reluctance to pass along unprovable charges. Many a child of God has suffered at the hands of his peers because of unsubstantiated charges. In fact, the mere repetition of a false charge has often resulted in the denigration, and often expulsion, of good and honest men of God. It is one thing to see this take place among the unregenerate. But among the saints?

CONCLUSION

Thus the stage is set for Paul's most lengthy defense - and it is before a crowd of politically elite people. Luke devotes twenty-one verses to Paul's defense before his Jewish accusers (Acts 22:1-21). He devotes eleven verses to his defense before Felix (Acts 24:10-21). Now Paul will commence a defense that is represented by twenty-nine verses (Acts 26:1-29). He will reveal things that were not made known in the record of his former defenses. Further, none of the defenses were exactly the same. They were a living testimony, forged in the crucible of the furnace of affliction. This is a marvelous confirmation that those who wait upon the Lord increasing in strength, mounting up with wings lie eagles, running and not being weary, and walking, yet not fainting (Isa 40:31). Take heart when you read it, for the same resources available to Paul are for you also.