Acts 24: On Trial

We are continuing reading through the book of Acts together today, and we are actually getting close to the end of the book, as we begin chapter 24 today, it’s chapter 24 of 28, so we’re in the final five chapters now of this book.

‌The book of Acts is written as a continuation of Luke’s gospel account, and chronicles the earliest formative years of the Christian Church, a period of transformation, growth, and unwavering commitment to the Gospel. That is, the message of Jesus' resurrection, a hope for the future, and the power of the Holy Spirit to transform hearts and lives in the here and now.

‌As those who professed Jesus as the Messiah grew by the thousands, and Peter, the “rock,” eloquently stepped into his role of prominence among the disciples, opposition from “mainstream” or “traditional” Judaism against this new messianic movement was very strong.

‌Though Jesus himself was no longer around, his followers continued to multiply, and testify to his Lordship.

‌The Jews saw this as blasphemy, and others interpreted such a rapidly growing social movement as a threat to “society,” and the church was (wrongfully) accused of many things, and fiercely persecuted, even to the death, for the perceived offenses they presented to Jewish religion, Roman government, and the way those two had become intertwined.

‌And yet Christ claimed even one of the most zealous of the Jewish Pharisees who opposed the messianic masses, the very well educated and passionate Saul (or Paul to his Greek friends). He who hunted and killed Christians in the name of God became one of the most vocal converts to Christianity, and submitted himself to extraordinary hardships in the interest of growing the church, and in particular in bringing the gospel invitation to non-Jews, or gentiles.

‌The message of the gospel, by nature is an invitation. An invitation to confess and believe, to repent and to be baptized. It’s a message, a truth, that once heard, impresses an imperative upon our hearts to respond.

‌One of the most profound lessons for the church, from Peter to Paul, was just how wide open and inclusive this invitation is though. As much as it demands a response, anyone can and must respond to it.

‌And though many resisted this invitation, and still do, John 1:12 tells us that:

‌John 1:12 (LSB)
But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

‌Recap Narrative

‌Throughout this latter part of the book, we’ve been following Paul on several missionary journeys throughout the Roman Empire, facing beatings, imprisonments, and fierce opposition. Yet, he remains undeterred, establishing churches and nurturing young believers. By chapter 23, Paul finds himself back at the epicenter of Judaism, in Jerusalem, where he’s arrested while worshipping in the temple. Despite his chains, he uses every opportunity to testify about Jesus, even to high-ranking officials.

‌The narrative to this point is one of relentless witness, the breaking down of barriers, and the unstoppable spread of the gospel despite intense opposition—setting the stage for the gospel’s journey to the ends of the earth.

‌Where We Are Now

‌Having done all he can in Jerusalem, Paul now has his focus set on bringing the gospel directly to Rome. From the center of his religion, to the center of his government.

‌Paul is motivated, and encouraged of course, by having been given this mission by Jesus himself. Nonetheless, tensions are high for Paul at this point in the story.

‌The Jews want to kill him, and the Romans…they really just want to figure out what’s going on, and restore peace by any violent means necessary. So, Paul is in Roman custody while they figure out what to do with him.

‌At the end of chapter 23, Paul the Apostle is left awaiting trial, having been sent by Claudius Lysias, under the protection of a massive military escort, to Felix the governor, along with a letter explaining what had happened, at least from his own biased point of view.

‌A view in which he is of course a heroic figure who saves Paul and does nothing wrong.

‌And it’s true that the Roman commander does help prevent Paul from being killed by the angry mob of Jews who are furious with Paul, but then he really doesn’t know what to do with the whole situation, and passes him off to someone else.

‌“This is a matter of Jewish law,” he says, and then passes Paul along to the next highest Roman government official. But this does have the intended effect of keeping Paul alive, and it gives the Jewish authorities an opportunity to present a case against Paul formally, before the governor.

‌It buys everyone some time.

‌Five days, in fact! Five days Paul is kept waiting, in Roman custody, “under guard in Herod’s palace,” it says in 23:35, and chapter 24 opens up five days later.

‌This is just the first five days of what will become years of Paul’s time in their custody, and the pattern continues of people sort of passing Paul on to be someone else’s problem, either out of laziness, or fear, or whatever other reason, while Paul pretty much just keeps on doing his thing, sharing his faith, reasoning and teaching, remaining faithful throughout a myriad of difficult and terrifying, and unjust circumstances. Even when he’s being treated relatively well, this whole ordeal is objectively undeserved, isn’t it? And yet Paul, it seems, remains cheerful! He “gladly” presents his defense, he says in verse ten.

‌Passage

‌But, let’s start with verse one:

‌Acts 24:1–23 (LSB)
Now after five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.

‌These guys really are serious, aren’t they! So bitter is their resolve to put an end to Paul, even after given a chance to sleep on it, their hatred only festers. They press on, sending their top official, armed with a lawyer, to make their case to the governor!

‌Let’s find out what charges this lawyer brings against Paul:

‌2 And after Paul had been summoned, Tertullus began to accuse him, saying,

‌“As we have attained much peace through you—and because by your provision reforms are being carried out for this nation—

‌3 we welcome this in every way and everywhere, most excellent Felix, with all thankfulness.
4 “But, that I may not weary you any further, I plead with you by your forbearance to hear us briefly.

‌In this accusation, so far all he’s said has been to curry favor with Felix, before he even begins to make any accusations against Paul, and essentially apologizes for even bothering to take his time with such a matter.

‌This guy really is a smooth talker! He knows what he’s doing, and the Jewish elders knew what they were doing when they hired him.

‌5 “For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

‌Notice these intentionally villainous, sinister words here, depending on the translation, they say of Paul that “This man is a...”: “pest” or “plague” a “menace” and “troublemaker” he “causes riots” as an “agitator” and “ringleader” of a “religious sect” or “cult.”

‌“Cult” is a word nobody wants to be associated with, isn’t it? I think it generally has negative connotations. Even though the definition of it is sort of fuzzy, the idea is generally of fringe minority segments of extreme religious fanatics, centered around a charismatic leader or object of some kind, and the use of that word sort of implies an unhealthy, abusive form of religion, such as a menacing troublemaker could employ.

‌Of course, this is not an accurate portrait of Christianity or of Paul, but it’s the portrait the lawyer wants to paint, and the goal, ultimately is to make Paul seem scary, like a dangerous man, with potentially a dangerous amount of influence, and like a threat to the stability of society. It’s not true, but it’s the story he’s telling.

‌After describing Paul as such a monster, and really making the case for bringing Paul before the Roman government, he then turns on the Romans for even intervening in the first place:

6‌ “And he even tried to desecrate the temple; and then we arrested him. We wanted to judge him according to our own Law.
‌7 “But Lysias the commander came along, and with much violence took him out of our hands,
‌8 ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him.”

‌Wow! Talk about spinning a story in a different direction! I find it kind of funny, and typical, comparing two different sides of the story, one in which Lysias is a hero who protects Paul, and one in which he’s a violent tyrant who obstructs justice. But in either case, the person really in question is of course Paul. And Paul is being accused of multiple things, from political sedition to religious desecration. And this lawyer is ever-so-eloquently representing the majority view of the Jews present, it would seem.

‌Verse nine says:

‌9 And the Jews also joined in the attack, asserting that these things were so.

‌“Yes yes, this lawyer represents our collective testimony,” they say, and it is a rather scathing witness, from so many, against one man! And yet, this being a civilized court, Paul will be given a turn to answer:

‌10 And when the governor had nodded for him to speak, Paul answered:

‌“Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,

‌Like the prosecutor, though with less flourish, Paul quickly gives some deference, shows some respect for the one he’s addressing, then gladly takes the floor:

‌11 since you are able to ascertain the fact that no more than twelve days ago I went up to Jerusalem to worship.

‌THAT much is true, you figured out that I made it to Jerusalem to worship, he says, but then goes on to negate any subsequent claims of stirring up trouble:

‌12 “And neither in the temple, nor in the synagogues, nor across the city did they find me carrying on a discussion with anyone or causing a riot.

‌13 “Nor are they able to prove to you of what they are now accusing me.

‌So, basically, he’s saying their accusations are completely false, he’s pleading innocence as to their claims, however he IS willing to offer them a confession. A counter offer, of sorts, but it’s a confession of faith.

‌He calls it “the Way,” because that is, in fact the lofty claim of Christianity, that Christ, that Jesus himself IS the way, the truth, and the life. But then he still goes to the Old Testament as the basis of his faith, showing that this “way” though it might look and sound like something new, it really doesn’t conflict with or negate anything they all profess to believe.

‌14 “But this I confess to you, that according to the Way, which they call a sect, I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets;

‌I believe in the God of the Old Testament.

‌And he presses further, into a topic that gets people’s attention. The one topic he’s brought up before which has some political tension, as it aligns him with the Pharisees, which seems to be in his favor here. He appeals to their shared belief in the resurrection.

‌15 having a hope in God, for which these men are waiting, that there shall certainly be a resurrection of both the righteous and the unrighteous.

‌We share in the hope of eternal life.

‌He brings up this point not just to be contentious, but because it’s important. And because the doctrine of resurrection, or the hope of eternal life, is one that has been proven and promised by Jesus to those who follow him.

‌What then, is Paul’s response to such a belief?

‌16 “In view of this, I also do my best to maintain always a conscience without fault both before God and before men.

‌There he goes again with that claim to a “clean conscience” which always gives me a chuckle, but, hey, “I’m doing my best” he says. “I do my best.”

‌Like anyone doing their best, he wants to visit the temple, but spends time away, and the years get away sometimes (you know how it is), but he came back after several years away, bearing gifts!

‌Almost as if to make up for the time away:

‌17 “Now after several years I came to bring alms to my nation and offerings;
18 in which they found me, having been purified in the temple, without any crowd or uproar. But there were some Jews from Asia—

‌So, he comes back after several years, and is doing the things he’s supposed to do.

‌He says “Listen to what I was doing! They found me doing what I was supposed to be doing, when I was arrested! Performing a sacred ritual, not causing any kind of commotion whatsoever, and NOW look at all the commotion that has been caused!!!

‌Yeah, “I didn’t start this fire,” he says, and in fact he points a finger at the people who did start it! Those “Jews from Asia!” that group is again mentioned specifically as the ones who started the accusations against him, and he calls them out to say they should have been the ones to come to this trial and follow through with their accusations. They started it, he reasons, so they should be the ones to clarify what exactly Paul is being accused of:

‌19 who ought to have been present before you and to make accusation, if they should have anything against me.
20 “Or else let these men themselves tell what wrongdoing they found when I stood before the Sanhedrin,
21 other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’”

‌Again, Paul makes a reference to the one contentious topic that could be one that would get him accused of stirring up trouble, but still his claim was the majority view.

‌The governor seems to recognize that Paul isn’t an imminent threat, though he doesn’t let him go, he decides to put off making a final decision.

‌22 But Felix, having a more accurate knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.”
‌23 Then he gave orders to the centurion for him to be kept in custody and yet have some rest, and not to prevent any of his friends from ministering to him.

‌Now, Paul is still a prisoner, but with much better treatment than before, this time in proper keeping with his status as a Roman citizen, and with more freedoms than he had before.

‌The command that he be allowed to have “some rest” alone made me think “wow, what a luxury that must have been!” That he have some rest, and that his friends be allowed to minister to him, he may have been in Roman custody, but that sounds like a pretty refreshing place to be, honestly!

‌However restful it was, or not he was forced to settle in there for quite some time, two years, as he shared his faith with Felix and his wife, and was treated somewhat like a good-luck charm, or a pet at times.

‌In Summary

‌To briefly summarize what we just read: we’ve witnessed Paul standing trial before the Roman governor, Felix, in Caesarea. The high priest Ananias, along with some elders and a skilled lawyer named Tertullus, arrive to present their case against Paul. Tertullus opens with flattery toward Felix and then accuses Paul of being a troublemaker, a ringleader of the Nazarene sect, and someone who tried to desecrate the temple. They claim Paul stirs up riots among Jews across the Roman Empire.

‌When Paul is given a chance to respond, he confidently and respectfully defends himself. He points out that he’s only been in Jerusalem for twelve days, hardly enough time to incite rebellion, and that no one found him arguing in the temple or stirring up crowds. He admits he follows "the Way," which he insists is in line with the Jewish belief in the Law and Prophets. Paul also highlights his hope in the resurrection of the righteous and the wicked, which aligns with mainstream Jewish beliefs. He explains that his purpose in Jerusalem was to bring alms to his people and that his accusers from Asia, who claimed he caused trouble, are conspicuously absent.

‌Felix, familiar with “the Way,” delays his judgment, saying he’ll decide the matter when the Roman commander Lysias arrives. In the meantime, Paul is kept in custody but with certain freedoms, allowing his friends to care for him.

‌Application

‌The story continues into chapter twenty five but we’re going to pause here for this week, and reflect on Paul’s confession, in the face of false accusations.

‌I thought about actually getting into the history of creeds and confessions, because I think that can be a really fun and beneficial topic to explore. But in the context of this story, we’re not really looking at that type of confession, a confession of faith that really tries to cover every major core aspect of one’s faith.

‌Paul’s confession here isn’t meant to be all-encompassing, but it IS a “confession” in that it is a public, even legal profession of what he believes, in just a few words.

‌He admits to following “the Way,” something which he views is simply a natural extension of believing in God, and the fulfillment of Old Testament scripture, something everyone could relate to.

‌The Way of God, the Way of Salvation

‌Even Felix himself saw some value in having knowledge of the Way, even if he didn’t know what to do with Paul.

‌I don’t know what exactly Felix knew about the way, but I know Paul knew that Jesus is the way. That’s the message that Paul first resisted so fervently, then preached and promoted all the more passionately after encountering the truth for himself.

‌Jesus said it himself, to Thomas:

‌John 14:6–7 (LSB)
6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father but through Me. 7 “If you have come to know Me, you will know My Father also; from now on you know Him, and have seen Him.”

‌This IS a bold claim! That Jesus IS God, the one, the messiah, the Christ, the way, the, truth, the life.

‌The power of a confession of faith is the boldness of saying “I DO believe in something, in someone, let me tell you what I believe.”

‌This type of confession doesn’t need to cover every theological doctrine, it just needs to admit Jesus as Lord in my life.

‌Paul was ready to give that type of defense.

‌This claim to be a part of something is not in itself a claim to have all the answers, or to be able to explain all the complexities of that faith at any given time, but labels are helpful sometimes, even if it’s a label as simple as “The Way.”

‌Now, of course I don’t really use that term “The Way” myself, since the term “Christian” has been the one to catch on with much more popularity, but I think carries the same intended meaning. And it’s been around just as long, even if only as a derogatory term, but we know from Acts 11:26 that the disciples were “first called Christians in Antioch.”

‌This was still early enough in the history of the church that people, and they themselves were still kind of figuring out, settling into what labels they would use, what ones they would continue to use, and in some cases invent new ones, to describe this “way” of Christianity.

‌Whatever we call ourselves, and whatever other people call us, we ought to be willing to define and declare what we believe, for our own sake and for the sake of those around us. With love, and grace, and humility.

‌Conclusion

‌If you’re here, I hope it’s because you consider yourself a Christian, or at least are considering considering yourself a Christian. Either way, and for however long you’ve been considering Christianity, I encourage you to think about what it means to be a Christian for YOU today.

‌For me, it means that I believe Jesus is the Way.

‌Earlier, I said that the message of the gospel, by nature is an invitation. An invitation to follow Jesus, to hitch our ride to him, and live by the way he interpreted and fulfilled God’s word.

‌Accepting this invitation is just that, a decision of acceptance once we are aware of it, and being willing to openly declare our faith in Christ.

‌“The way” inevitably does mean behavioral changes, and periods of confession and repentance, followed by periods of bearing fruit! But it all starts by knowing Jesus, who by his life and by the power of His spirit provides the discernment and conviction for repentance in the first place!

‌Jesus explains it this way:

‌John 15:1–17 (LSB)
“I am the true vine, and My Father is the vine-grower. 2 “Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He cleans it so that it may bear more fruit. 3 “You are already clean because of the word which I have spoken to you. 4 “Abide in Me, and I in you. As the branch cannot bear fruit from itself unless it abides in the vine, so neither can you unless you abide in Me. 5 “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. 6 “If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. 7 “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. 8 “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. 9 “Just as the Father has loved Me, I have also loved you; abide in My love. 10 “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. 11 “These things I have spoken to you so that My joy may be in you, and that your joy may be complete. 12 “This is My commandment, that you love one another, just as I have loved you. 13 “Greater love has no one than this, that one lay down his life for his friends. 14 “You are My friends if you do what I command you. 15 “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. 16 “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would abide, so that whatever you ask of the Father in My name He may give to you. 17 “This I command you, that you love one another.

‌The Way is worth it. The Way is Jesus, and, and the end of the day, he commands that we love each other. If the way we act and speak and treat each other doesn’t originate out of genuine love for each other, then we have lost our way. If the way we act and speak and treat each other doesn’t originate out of genuine love for each other, then we have lost our way.

‌This has always been true of God’s way, even before Jesus came and explained it to us. His relentless holiness and righteousness does not tolerate corruption, for his own sake, but also out of his relentless love for his people, and his commitment to teaching us how to not destroy each other and ourselves, but rather to cultivate communities full of life and love and goodness.

‌In closing, I’ll go to the Old Testament and let our Prayer be drawn from the Psalms, first from Psalm 25:4-5, in which David reflects on the way of Yahweh, as his salvation, the difficult but reliable way that leads him away from the destruction of sin, and instead into life and righteousness:

‌Psalm 25:4–15 (LSB)
Make me know Your ways, O Yahweh; Teach me Your paths. 5 Lead me in Your truth and teach me, For You are the God of my salvation; In You I hope all the day. 6 Remember, O Yahweh, Your compassion and Your lovingkindnesses, For they have been from of old. 7 Do not remember the sins of my youth or my transgressions; According to Your lovingkindness remember me, For the sake of Your goodness, O Yahweh. 8 Good and upright is Yahweh; Therefore He instructs sinners in the way. 9 May He lead the humble in justice, And may He teach the humble His way. 10 All the paths of Yahweh are lovingkindness and truth To those who guard His covenant and His testimonies. 11 For Your name’s sake, O Yahweh, Pardon my iniquity, for it is great. 12 Who is the man who fears Yahweh? He will instruct him in the way he should choose. 13 His soul will abide in goodness, And his seed will inherit the land. 14 The secret of Yahweh is for those who fear Him, And He will make them know His covenant. 15 My eyes are continually toward Yahweh, For He will bring my feet out of the net.

‌And 86 8-13 is similar, a prayer of David that can be our own today:

‌Psalm 86:8–13 (LSB)
There is no one like You among the gods, O Lord, Nor are there any works like Yours. 9 All nations whom You have made shall come and worship before You, O Lord, And they shall glorify Your name. 10 For You are great and do wondrous deeds; You alone are God. 11 Teach me Your way, O Yahweh; I will walk in Your truth; Unite my heart to fear Your name. 12 I will give thanks to You, O Lord my God, with all my heart, And will glorify Your name forever. 13 For Your lovingkindness toward me is great, And You have delivered my soul from Sheol below.

‌Prayer