Paul in Caesarea, Part 1

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).

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.