(Suggested Reading: Chapter 24)
After five days the High Priest and elders, obeying the orders of the Chiliarch, 23:30 appear before Felix’s judgment seat accompanied by Tertullus, a paid orator. They intend to prosecute Paul. Under Roman law Paul cannot be judged until he has defended himself in court. Paul however has no lawyer to plead his case, as the Jews have to prosecute him.
Tertullus Accuses Paul Before Felix
We are now given a glimpse of a Roman Court and Roman Justice. The judgment seat is generally in a public place and proceedings are in the open air. The Latin language is used in all the tribunals of the Empire. This may add to the eloquence of the prosecuting attorney if, as some think, he is a young Roman learning to practice law in the provinces before venturing into the more trying courts of the Empire’s Capital City. But the evidence is inconclusive, for Jews take Greek and Roman names. We should, however, guard against unduly censuring Tertullus for what seems to be an obvious attempt to influence the course of justice by flattery. Since the days of Cicero, who first advocated the practice, attorneys were encouraged to address laudatory remarks to the judgment seat. Felix expects this and does not permit it to sway his judgment.
Tertullus, then, opens the case against Paul with the usual ascription of thanks to Felix. In this case the complimentary remarks are merited. Felix had rid the land of Eleazar, a partisan robber, as well as the Egyptian gang to which the Chiliarch Lysias refers in 21:38. Tertullus, though, implies that Felix can add to his laurels by similarly dealing with Paul. However, our criticism should be only partly directed at Tertullus; mostly at his employers. Tertullus is a professional man and relies on his clients to supply him with factual information to prosecute Paul. That Tertullus is merely a tool of the High Priest can be seen from the charges laid against Paul. These reflect Jewish bias, bigotry and intolerance. The main charge is watered down Paul is now described as having “gone about” to profane the temple. Actual profanation cannot be proved, as Paul brings out in his defense, v. 13. The other charges, that he is a common pest (pure slander), a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes, are either general and undocumented, or of a religious nature. Furthermore, the complaint that the Chiliarch interfered with the due process of justice (“Whom we took, and would have judged according to our law”) is a brazen lie. The Chiliarch rightly used military force to prevent the Jews from taking the law into their own hands and to quell a disturbance. Felix will not betray his soldiers. He well knows that if the Chiliarch interfered there was good reason for it. Tertullus suggests that Felix should verify these charges against Paul by questioning his accusers not Paul. To this the Jews audibly consent. “And all the people said Amen.” All; that is, except Felix. He is determined that Paul shall have a fair trial under Roman law, and motions to him to proceed with his own defense.
Paul’s Defense Before Felix
Paul does not address Felix by name as Tertullus did, nor praise him. He is aware of other things about Felix. He mentions that he knew that for many years he had been a judge of the nation. This is as far as he feels free to go. With Festus, the next governor before whom Paul stands, and a more upright man than Felix, Paul does not hesitate to say “most noble Festus” 26:25. Paul’s knowledge of Roman jurisprudence is amazing. He conducts himself in Roman courts with ease, knowledge of the law and his own rights under it.
Paul begins his defense with the Temple. He had come up to Jerusalem to worship there, not profane it. Nobody has found him even arguing there with any man. Neither has he stirred up the people in the synagogues, nor in the City of Jerusalem. None of the charges against him can be proved, he avers. Malice, by inference, underlies them all. Turning from the negative to the positive Paul confesses that, contrary to what they witness, he worships the God of his fathers and believes in the testimony of the Holy Scriptures. This gives him hope toward God “which they themselves hold.” This statement shows that the Pharisees, who had sided with him in the division of the Sanhedrin, are now his persecutors. Felix is not interested in the hope of the resurrection of the dead. In the eyes of a pagan Roman the whole case revolves around the religious fanaticism of the Jews. But the Romans permit men to worship their father’s gods and Paul’s claim that he is worshipping the God of his fathers carries great weight with him. Then there is Gallio’s ruling. This had established a precedent in the provinces namely that Christianity was a sect of Judaism. This being so it must receive the same protection granted to Judaism as a religion officially recognized throughout the Empire.
Then Paul repeats the statement he began to make before the High Priest, that he had lived in all good conscience before God. He strengthens it here by adding “toward men.” The High Priest would not listen to this before the Sanhedrin, but God sees to it that he does before a Roman judge. Further, how ironical that a Roman judge patiently listens to him making this claim and does not interfere, whereas the High Priest of Israel would not. Paul’s claim here is central to his defense the question of the resurrection of the dead preceding it and ending it. And so, Paul continues. He recounts what actually happened in the temple, which refutes the assertion of his accuser. He challenges the Jews to bring witnesses against him to disprove his words. But they have already watered down their claims, knowing they are without substance. As to his conduct before the Sanhedrin, he stands for the doctrine of the resurrection of the dead, the same as his accusers. When he said this in the Sanhedrin it split that body and caused a near riot. But it is the doctrine of the Old Testament. Elisha had raised the dead. His accusers are all Pharisees, who believe in the resurrection, so their mouths are shut.
Felix Fails to Release Paul
Felix should have released Paul following his unrebutted testimony. Living at Caesarea too, he surely knows Cornelius, and has heard about the company of believers there. He has “More perfect knowledge of that way”. But he neither condemns Paul nor vindicates him. Like Pilate before him his convictions are swayed by political expediency. He fears to offend the Jews by releasing Paul yet cannot justly convict him. He finds a way of escape. Tertullus had mentioned the “misconduct” of Lysias the Chiliarch. This gives him an opportunity to defer judgment. When Lysias comes down he will look into the matter further. The court is cleared. Felix has no intention of summoning Lysias. Instead he sentences Paul to partial confinement. He is chained to a soldier but is given a degree of liberty. His friends may furnish him with creature comforts and visit him.
Felix must have talked these matters over privately with his wife Drusilla, who was a Jewess especially Paul’s references to the resurrection of the dead. Her interest is aroused. So Paul is commanded to preach before them. Josephus says that Drusilla was the daughter of Herod Agrippa who was eaten by worms 12:23. This would make her the sister of the infamous Bernice mentioned in the next chapter, so that both Roman governors, Felix and Festus, are linked to scurrilous women. Drusilla is one of three wives of royal blood whom Felix married. Drusilla had a sad marital history before Felix saw her and took her from her last husband. He did this through sorcery, hiring a magician from Cyprus named Simon, who is generally thought to be Simon Magus. She perished in the volcanic eruption which buried Pompeii and Herculaneum, together with the child she bore to Felix. Paul is aware of their history and does not spare in his preaching. Felix’s conscience is troubled at Paul’s warning of “righteousness, temperance, and judgment to come.” The resurrection of the dead is no abstract theory. The dead are to be judged. In that day how will man account for his unrighteousness and intemperance? No wonder Felix trembles.
Felix postpones the question of his soul’s salvation just as he postpones releasing Paul. Now his spirit is in prison, awaiting the day of judgment of which Paul preached, whereas Paul is forever with the Lord. In the following chapter Agrippa too postpones his decision “Almost thou persuadest me to be a Christian.” Postponing a decision for Christ is invariably fatal. A mist creeps over the soul. Felix never finds “a more convenient season.” Instead he hardens his heart and seeks to profit by the Apostle’s circumstances. Paul had told him about the large collection he had brought to Jerusalem 24:17. So he lets Paul know he may have his liberty in exchange for a suitable bribe. Thus, Paul’s reservation in addressing him is vindicated and the man’s true character exposed. A pagan could not understand Christian principles. Had he been in charge of so much money, enough would have been held back to bribe his way out of imprisonment. But like Peter and John at the beautiful gate of the temple Paul has neither silver nor gold, and if he had would not appropriate it to base means. Two whole years pass. Years in the most productive season of a man’s life. Yet nothing happens. Felix is now in trouble. Charges against his administration have been laid in Rome, and to Rome he must go to answer them. For this reason, he decides to court the Jews by leaving Paul bound. The wisdom of this world tells him not to multiply foes at Rome by releasing the Apostle. Yet he is only a tool in God’s hands. It is the Lord’s will that His Apostle should be sent on to Rome as He had told him in the fortress. He does not do this by moving Felix’s heart, but by replacing him with another governor. But why two long years in confinement?
Two Long Years
God is a God of measure. He measured the time Paul spent in the desert in Arabia. He measured the time at Corinth and Ephesus. And in Paul’s confinement here.
During these two years Paul is given much time and leisure to reflect on God’s ways with the Jews. They are years in which he must have moderated that ardent desire to see himself cut off from Christ for their sakes. He must have thought long and hard about the unjust treatment he has received from them. And he must by now have become concerned over the position of the Church at Jerusalem. It is not only a thorn in the flesh to him but to the Gentiles everywhere. No doubt during these two years thoughts keep forming in his mind which later are used in the warning he gives to the Jewish nation a warning we call “The Epistle to the Hebrews.”
How little there has been for God in this portion of the Acts! We are afforded some interesting historical insights. We are taken inside the Sanhedrin. Then to a Roman court of justice. Soon we are to read the most accurate description of an ancient sailing vessel known to history and find out how such a vessel rides a storm. But there are no conversions, many words. Indeed, the whole portion from Paul’s visit to Jerusalem to his arrival at Rome takes up a good part of the Acts. The teaching is not that this is an overly important part for this reason but rather the converse. Scripture is full of Jacob’s erring steps page after page. Consider how much space God devotes to David’s sin and its consequences in his family. Such records are written so we will not repeat the same failures in our lives. And no doubt during his long confinement Paul begins to view his trip to Jerusalem as a mistake too, although the Lord was over it all.
We learn much from the life of Jabez. Very little space is given to him in a book devoted to long lists of men unknown to us. He is literally buried in these genealogies and it is not difficult to miss him entirely. Here is all that Scripture says of Jabez, but it is enough “And Jabez was more honorable than his brethren: And his mother called his name Jabez, saying, Because I bare him with sorrow. And Jabez called on the God of Israel, saying Oh that Thou wouldest bless me indeed, and enlarge my coast, and that Thine hand might be with me, and that Thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested” 1 Chron 4:9, 10.