Paul in Caesarea, Part 1

Acts 23:12–24:27

Main Idea: This portion of the narrative demonstrates the sovereignty of God and the character of a faithful Christian witness.

1. God Is in Control Even When We’re Going through Trials (23:12-35).
   1. God uses an unnamed nephew to thwart a plot (23:12-22).
   2. God uses Lysias to protect Paul (23:23-30).
   3. God uses a Roman army to transport Paul (23:31-35).
2. We Can Be Faithful Witnesses Even in Stressful Situations (24:1-27).
   1. Enemies of the gospel will oppose Christians (24:1-9).
   2. Faithful witnesses of the gospel speak calmly and courageously (24:10-27).

These two chapters have much to teach Christians who are seeking first the kingdom of God. One of the most obvious truths is that we can keep calm because God is in control—even when we’re witnessing in stressful situations.

Paul finds himself in some stressful situations in Acts 23–24. We tend to like watching suspenseful shows on television while preferring not to encounter suspense in real life. In this passage Paul is first the object of a terrorist attack, and then he’s a defendant in a tense court case that looks unwinnable. John Stott said Paul’s chances of surviving the attacks of the angry Jews and mighty Romans resemble that of a butterfly before a steamroller (Message of Acts, 358)! Yet the apostle remains calm and courageous, submitting to the sovereign plan and power of God.

I remember going to court in Ukraine some years ago and giving a defense as to why the judge should grant my wife and me the privilege of adopting our children. Knowing what was at stake, I prepared my thoughts and had my speech memorized long before we walked into the courtroom. But when we entered, the judge asked my wife to speak instead of me! Then he talked to the kids before he finally asked me only a few questions. I’m happy to report that we received a good verdict even though things didn’t proceed as I’d planned.

What happens when you imagine the future? Does it stress you out? Could it be that you find it easier to affirm the sovereignty of God theoretically rather than resting in the sovereignty of God experientially? This passage shows us that we can rest the whole weight of our concerns on God our Father, who holds the whole world in his hands.

God Is in Control Even When We’re Going through Trials

Acts 23:12-35

The names of God, Jesus, and the Holy Spirit aren’t mentioned in these verses—it’s a notable absence that reminds me of the book of Esther. In that book, too, the name of God is missing, but his fingerprints are everywhere within the story. God works in various ways to accomplish his purposes, even when we can’t see him. In this passage the same Lord who promised that Paul would get to Rome works through people and circumstances to accomplish his agenda (cf. v. 11).

We sometimes think God isn’t working when we don’t see visible signs of his sovereignty. But never mistake the lack of the spectacular for the inactivity of God. His quiet, invisible hand is always at work.

God Uses an Unnamed Nephew to Thwart a Plot (23:12-22)

The day after Jesus reassured Paul in the barracks, more than forty angry Jews hatched a plot to kill him (vv. 12-13; cf. 9:24; 20:19). Their oath not to eat or drink until they had murdered the apostle meant they intended to act quickly. They approached the chief priests and elders (avoiding the minority Pharisees, who had defended Paul) and told them of their plan. The Sanhedrin, apparently cooperating, agreed to act as if they were reconvening to discuss Paul’s crimes. The plan meant that as Paul approached the meeting, the assassins would intercept and execute him. So much for justice and law within the Sanhedrin (Gangel, Acts, 390)! These terrorists, like many modern-day terrorists, would stop at nothing to achieve their selfish, religious goals. Such an evil plan would appeal to Ananias the high priest, who was known for such violence. God, however, would thwart the scheme.

God uses a young man to do it. John Polhill says it’s anyone’s guess how old the nephew featured in this passage was, but perhaps he was in his late teens (Acts, 472). In light of how Lysias takes him “by the hand” in verse 19, he may be just a little boy (Schreiner, “Living as Disciples”). Regardless, this unnamed nephew becomes an incredibly important advocate, one clearly raised up for “for such a time as this” (Esth 4:14).

This is the only mention of Paul’s family found anywhere in the New Testament. We get the impression from his writings that he lost connection with them after his conversion (cf. Phil 3:8), but here we learn that he had a sister and a nephew. We aren’t sure how the nephew was able to hear of the plan. Perhaps the zealots underestimated him and were just speaking freely in front of him (Schreiner, “Living as Disciples”).

Marvel at the sovereignty of God here. The Lord often uses little things and even little children to accomplish his great purposes. This story illustrates the seamless integration between God’s sovereign agenda and human decisions made by responsible people (Johnson, Let’s Study Acts, 288). The Lord already promised Paul that he would get to Rome, but God would preserve Paul through the actions of individuals. The nephew hears of the conspiracy. He relates it to Paul. Paul acts wisely. The Roman centurion does his job. And Lysias acts to protect Paul. There are no burning bushes involved in Paul’s rescue. No light shows. Paul’s life is spared as a result of people doing what’s in front of them. God uses their actions to accomplish his purposes.

God Uses Lysias to Protect Paul (23:23-30)

Lysias immediately responds to the threat when he hears about it. He makes plans to transfer Paul to Caesarea. Named after Augustus Caesar, Caesarea was a beautiful harbor on the Mediterranean Sea about twenty-five miles northwest of the city of Samaria. It served as the headquarters for Roman military forces.

To protect Paul, Lysias summoned the centurion to prepare two hundred infantrymen, seventy mounted soldiers, and two hundred “spearmen” (v. 23). This action is a reminder that God can even use secular governments to achieve his purposes. We see God’s rule over the affairs of people and nations throughout the Scriptures. He turns the hearts of rulers and kings (cf. Prov 21:1).

In order to bring the governor, Felix, up to speed on the situation, Lysias wrote a brief letter to him (vv. 26-30). Here again we see how the Lord used Lysias to protect Paul as Lysias testifies to Paul’s innocence.

Felix, a freed slave, was a violent, licentious, and ineffective governor (or procurator) of the Roman province of Judea (AD 52–59). He rose to this official position because of his brother Pallas, who was for a number of years the head of imperial civil service (Fernando, Acts, 578). He married three women of royal birth, and Drusilla—daughter of Herod Agrippa I—was his third wife. She was a woman of legendary beauty (Thomas, Acts, 671), who apparently divorced her husband in order to marry Felix. Eventually he would get recalled to Rome because he mishandled riots in Caesarea.

In his letter Lysias calls Felix “most excellent,” but many would deny any excellence in Felix. Lysias also tries to paint himself as a top-notch soldier. He implies that his first rescue of Paul was motivated by his commitment to defend a Roman citizen, but the fact is, Lysias thought Paul was an Egyptian revolutionary. He also conveniently omits that he nearly had a Roman citizen flogged illegally.

The most important statement in the letter is the claim of Paul’s innocence. The problem involving him revolved around theology; it didn’t warrant death or imprisonment. In including this note here, Luke once again weaves this theme into Acts: Christians aren’t dangerous law-breakers (Schreiner, “Living as Disciples”).

These events remind us of Paul’s experience in Corinth. After discouragement, the Lord Jesus reassures Paul of his presence and protection (18:9-10). Immediately following that encouraging word, angry Jews attempt to attack Paul (18:12-13). But when the Jews bring the charges to Gallio, he dismisses their complaints as a quibble over theology (cp. 23:29 with 18:12-17).

Some people claimed that the early Christians were criminals (Schreiner, “Living as Disciples”). People said that Christians should be imprisoned for injustice, pointing to Jesus, the leader, who died as a “criminal” to support their argument. He was sentenced by a Roman procurator and crucified. But the four Gospel writers go to great pains to say that Jesus was innocent (cf. Mark 14:55). Even Pilate recognized it (Mark 15:14-15). So here is another parallel between Paul’s trials and those of the Savior.

The application for us is simple: Christians should be honorable citizens. We shouldn’t be ruthless pragmatists, breaking laws for the sake of our causes and claiming we are acting in the name of God. When the laws of the land don’t hinder us from living out our faith, then we should abide by the rule of law as model citizens.

God Uses a Roman Army to Transport Paul (23:31-35)

The soldiers take Paul to Antipatris the next morning by the cover of night. The seventy horsemen then ride onward with Paul to Caesarea. Though they assumed they were moving a prisoner, God was transporting his preacher safely.

Even though ruthless Felix was corrupt and incompetent (as Paul’s case will illustrate and as history records), he at least begins the right way. He promises to hear Paul’s case as soon as the accusers arrive from Jerusalem, sending the apostle away to be held by Herod’s praetorian guard (v. 34).

So the nephew thwarts the plan. Lysias reports the plan. Soldiers transport the prisoner. And all of this occurs under the sovereign rule of the King. Kenneth Gangel comments, “Sometimes God delivers his children by the simple word of a young relative. Sometimes he has to call in the cavalry. At all times, he is ultimately in charge” (Acts, 391). God has an infinite number of options for working out his will in our lives. While our daily lives may not look spectacular, we can be assured that God is involved in the affairs of his people. Paul says, “I am sure of this, that he who started a good work in you will carry it on to completion until the day of Jesus Christ” (Phil 1:6). Trust him even in difficult circumstances! Thank him for his care and provision.

We Can Be Faithful Witnesses Even in Stressful Situations

Acts 24:1-27

In chapter 24 we read of a typical court procedure; it includes the filing of charges, the prosecution of the plaintiff’s spokesman, and the answer from the defendant (Johnson, Let’s Study Acts, 293). After hearing the arguments the judge normally rendered a verdict. But this case has some unique twists to it because of the nature of the alleged crime, the defendant, and the judge. This story reminds us of some basic truths about being faithful witnesses.

Enemies of the Gospel Will Oppose Christians (24:1-9)

Paul’s accusers were serious. They brought in an attorney, a professional orator named Tertullus, to prosecute him. Flattery is practically dripping from Tertullus’s lips as he attempts to make a favorable first impression on the judge. Tertullus expresses gratitude for the “great peace” brought about by Felix, but the fact was, Felix’s reign had been marked by constant unrest and fights between imperial forces and the oppressed Jews and Samaritans. Nevertheless, because peace was a major Roman value, the skilled attorney commends Felix for bringing it.

Tertullus strikes this topic of peace again as he brings up the first of four charges against Paul. First, he accuses Paul of being a pest. He calls him a pestilent fellow, a public nuisance, a “plague” (v. 5). His point is that Paul “infects” people (cf. 17:6-7).

Second, Tertullus contends that Paul is a political agitator. That is, he stirs up riots. There was a grain of truth to this statement. Paul’s ministry often resulted in riots, although that wasn’t Paul’s intent. In actuality, the enemies of the gospel instigated the riots (see 13:50; 14:2,5,19; 16:22; 17:5,13; 19:23-29,37-40).

Third, Tertullus calls Paul the leader of a sectarian movement. This is the only place where the term “Nazarenes” is used to describe Christians (Marshall, Acts of the Apostles, 375). It’s possible that Jewish Christians were given this nickname—especially since the word contained a condescending implication (ibid.), as illustrated by Nathaniel’s question regarding Jesus: “Can anything good come out of Nazareth?” (John 1:46).

Finally, Tertullus makes a specific charge: Paul was disruptive in the temple(v. 6). This charge of profaning the temple, however, was false. Tertullus also claims that Paul’s attempt to desecrate the temple was frustrated by the Jews. In a sentence, then, Tertullus charges, “Paul disturbs the peace as a seditious member of a dangerous sect” (Bock, Acts, 691).

Those who oppose Christ will go to great lengths to oppose the kingdom. They will use skill, political maneuvering, and lies. Such opposition shouldn’t surprise us. We should be prepared spiritually for such attacks (cf. Eph 6:1-10).

Faithful Witnesses of the Gospel Speak Calmly and Courageously (24:10-27)

In verses 10-21 Paul speaks for the defense. He seizes this opportunity to give a public witness not only of his innocence but also of the gospel (cf. 9:15). He states that Christianity isn’t a threat to Rome or any state (Bock, Acts, 697). And he shows that this “new movement” is rooted in the “old promises” of the Scriptures (cf. 13:15; 22:3; 28:17,23).

Rather than examining Paul, Felix, dramatizing his authority, gives Paul a head nod indicating his right to speak. Paul begins with a few benevolent comments. He expresses gladness to appear before the judge (v. 10). But Paul doesn’t flatter Felix’s fictional justice or wisdom the way Tertullus celebrated Felix’s fictional peace (Johnson, Let’s Study Acts, 296). He simply acknowledges Felix’s connection with Israel and his familiarity with religious events in Judea.

Paul’s public witness has three parts. In verses 11-16 Paul says, “My religious record is clear—no lawbreaking.” In 17-20 Paul says, “My civil behavior is blameless—no riots.” In verse 21 he concludes by once again proclaiming the resurrection, essentially saying, “My personal message is the issue—Jesus is alive” (Gangel, Acts, 411).

A Clear Religious Record (24:11-16). Paul goes straight to the specific charges and brings up that he has only been in Jerusalem for twelve days. It’s difficult to start a riot in less than two weeks! Believing in a future heavenly judgment, Paul then says he takes pains to have a “clear conscience toward God and men” (v. 16). So Paul not only claims to be innocent, but he also claims to have a faith that is in accord with the fundamental outlook of Judaism—with a belief in God, with the Scriptures, with future judgment, and with the importance of holiness.

We should take note of Paul’s seamless transition into the Christian faith. He first dealt with the charges and then gave a defense of the faith. But he doesn’t merely want to defend himself; he wants to proclaim the gospel as well. This is an excellent reminder to look for ways in your daily conversations to make gospel transitions as you talk with people.

Blameless Civil Behavior (24:17-20). In verse 17 Paul returns to the issue about defiling the temple. He gives his version of the story. He first tells Felix that he brought “charitable gifts” to Jerusalem. We have mentioned this gift from the Gentile churches a number of times, and it is mentioned in Paul’s letters (cf. Rom 15:25-33; 1 Cor 16:1-4; 2 Cor 8–9). Paul devoted a lot of time and effort to this collection. He also adds that he presented “offerings” while at the temple, alluding to the payments Paul made on behalf of four men (21:23-26).

Paul continues to describe how, when he was engaging in this activity at the temple, he was discovered by his opponents. He starts off mentioning “some Jews from Asia.” These accusers were conspicuously absent from the trial, however. While these men should have been the ones to bring the charges against Paul, they had no case! Paul was confident that no criminal charges could be made against him.

Personal Message: Jesus Is Alive! (24:21). Paul had a wonderful ability to bring up the resurrection of Jesus in all sorts of contexts. The resurrection is indeed a central doctrine to the Christian faith that shows the sufficiency of Christ’s death, the supremacy of his lordship, and his inevitable return as Judge. We do well to follow Paul’s example of funneling conversations to this life-changing, world-altering event.

Consider now how Paul gives a gospel witness in a private context. Felix chooses to postpone a decision. He claims that he wants to hear from Lysias. His other reason for delay is that he “was well informed about the Way.” F. F. Bruce suggests that this knowledge may have come through his wife Drusilla, who was a member of the Herod family (Book of Acts, 446).

This statement about his knowledge of the Way suggests he was acting out of sympathy for the Christians. He doesn’t seem to want them to be mistreated by the Jewish authorities, although his subsequent behavior does nothing to justify this impression (Marshall, Acts of the Apostles, 380). While he should have released Paul, he at least refused to decide for the Jewish authorities (ibid.).

Paul was then treated in a manner consistent with Roman citizenship. Friends could visit him and bring food and other necessities during his wait (24:23). The text never says whether Lysias ever came. This suggests that the whole line about waiting for him may have been just a smoke screen; after all, Felix already had Lysias’s letter giving his point of view (Gangel, Acts, 405).

For whatever reason (perhaps it was Drusilla’s influence), Felix sent for Paul in order to hear Paul’s message. Paul spoke the same message in private that he spoke in public: “faith in Christ Jesus” (v. 24; cf. 13:38-39).

He reasoned with Felix about what God’s Word said about righteousness, self-control, and the coming judgment (v. 25). All three topics would have been fitting based on Felix’s lifestyle. By highlighting God’s holiness, man’s sinfulness, and the judgment to come, Paul was showing Felix why he needed Jesus. The sermon, then, was not a nice, warm, uplifting talk. It involved confrontation with a call to repentance.

None of these points were popular then, nor are they today. The exclusivity of Jesus Christ and submitting one’s whole life under the lordship of Jesus in holiness continue to offend people. But we must be more concerned about offending Christ than culture. Speak his Word in humility and love as a faithful messenger.

How did Felix respond to Paul’s sermon? Sadly, not with repentance of sin and placing faith in Jesus. He rejected the message (v. 25). Felix was convicted by what he had heard but not changed.

More greedy than interested in God, Felix would continue to summon Paul over the coming weeks in hopes that the apostle would offer him a bribe (v. 26). Felix should have released Paul, but that would have upset the Jews—something he had done too frequently during his rule (Gangel, Acts, 406). As a side note, many believe Paul and Luke used Paul’s detainment in Caesarea as an opportunity to gather information for writings, perhaps the books of Luke and Acts (ibid.).

So at the end of chapter 24, we see yet another illustration that God is in control—even when we’re going through trials. If you find yourself in a perplexing season, take comfort here: God hasn’t forgotten you. Paul sat in this prison for two years! The Old Testament saint Joseph can also testify to God’s faithfulness in a similar situation. Our Lord is sovereign, and we can and should trust him—even when we’re perplexed (cf. Gen 50:20). We live by faith, not by sight, until we get home (2 Cor 5:7).

We also see in this passage a picture of how to deliver the Word as well as an illustration of how not to receive it. Paul’s example should inspire us to deliver the Word courageously and calmly in both public and private contexts. Paul knew how to address various audiences with the same basic message of the resurrection. He also wasn’t afraid to talk about the holiness of God. We too should never shy away from telling people that “it is a terrifying thing to fall into the hands of the living God” (Heb 10:31). We must tell them that “our God is a consuming fire” (Heb 12:29) and then call them to flee to Christ for complete refuge.

In Oxford, England, one can visit the Martyrs’ Memorial, an imposing stone monument acknowledging three bishops burned at the stake in October 1555 under Queen Mary’s reign. One of them, Hugh Latimer, had actually been burned earlier during King Henry VIII’s reign. All three were executed for the crime of being faithful to the message of justification by faith (Gangel, Acts, 401); that is, they held to the idea that people are made right with God only by placing faith in Jesus and not by any merit they have earned. The story goes that on one occasion, the king demanded that Latimer offer an apology for what Henry found offensive in Latimer’s Sunday message. Rather than conceding his biblical views to appease the king, Latimer read the same text again and then proceeded to preach the same sermon he had preached to his congregation (ibid.).

Stories like this one remind us that regardless of the audience, we must keep pointing people to Jesus calmly and courageously. We must take every opportunity to speak this message.

Felix illustrates what not to do with regard to the Word. At first he seems curious about it. Then he’s convicted by it (cf. John 16:8). But instead of repenting, Felix clutches his idols. (1) He tries to preserve his career by not letting Paul go. (Ultimately, however, he fails; he gets replaced by Festus.) (2) He tries to feed his greed by seeking a bribe. (3) He wastes his time on other matters, saying, “I will call on you when I get some time” (24:25, paraphrased).

Sadly, Felix isn’t the only person to care more about career and money than salvation through Christ. Jesus recognizes this common but unwise choice when asking, “What does it benefit someone to gain the whole world and yet lose his life?” (Mark 8:36; cf. 1 Tim 6:9-10). Many people, especially those with influence and power, believe they are self-made men or women in control of their own lives and in need of no one. And they couldn’t be more wrong!

Learn from Felix. Time isn’t on your side. Repent and trust in the risen Jesus while there’s still time. And tell others about him before they too run out of opportunities to embrace him.

Reflect and Discuss

1. Do you find it easier to affirm the sovereignty of God theoretically rather than resting in the sovereignty of God experientially? Explain your answer.
2. What does Acts 23:12-30 teach about the way God works to accomplish his purposes?
3. How do these assassins compare with modern-day terrorists?
4. What does Paul’s life teach about living as law-abiding citizens?
5. What about Paul’s defense before Felix most resonates with you?
6. Do you find it difficult to transition general conversations into gospel conversations? If so, why? What does this passage teach you about how to do that more effectively?
7. Why does Paul constantly bring up the resurrection? What does this teach about our gospel conversations?
8. What do you find most striking about Paul’s message to Felix when he speaks to him privately (24:24-26)?
9. What can we learn about what not to do with the Word by considering Felix’s example?
10. Take a few moments to pray for God to grant you confidence in his sovereignty and courage in your witness.