Jun 28, 2015
Acts 25:23-26:32
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Recap: With Paul appealing his case to Caesar Festus is now desperate to come up with a reason this Roman citizen had been incarcerated without charge for over two years.
Because King Agrippa and Bernice (who had come to Caesarea to welcome Festus to his new posting) were both familiar with the inner workings of the Jewish political machine, Festus brings up the interesting case of Paul hoping they might be able to shed some light as to the fundamental crime the Jews believed he had committed.
In recounting his experiences with Paul and this group of Jews determined to kill him, Festus concludes that after hearing the case he believed the matter really boiled down to a fundamental disagreement “about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive” of which he says “I was uncertain of such questions.”
Where we left things off King Agrippa and Bernice agree to speak with Paul hoping in the process of their interview they might be able to provided Festus with something useful.
Profile of King Agrippa and Bernice: Herod Agrippa 2 was the seventh and final king of the Herodian dynasty. His great-grandfather was Herod the Great who was around for Jesus’ birth. His great-uncle was Herod Antipas who had John the Baptist beheaded. His father Herod Agrippa 1 killed the Apostle James and was later eaten by worms in Caesarea.
Herod Agrippa 2 was unique to his forerunners in that he was raised in Rome and educated in the court of Claudius Caesar. Though Agrippa had proven to be an outspoken supporter of the Jewish people he had also earned the confidence of the Roman power-brokers.
By Acts 25 Agrippa has not only been made king over a large portion of the area, but had also been given authority over the temple and charge over the appointing of the High Priest.
Interestingly enough, Bernice was Agrippa’s half-sister and it was largely rumored throughout Judea that she and her brother were involved in an incestuous relationship. (Note: Felix’s wife Drusilla (Acts 24) was the youngest sister of both Agrippa and Bernice.)
Acts 25:23, “So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in.”
Imagine the scene! A huge crowd of Roman “commanders” and “prominent men” fill the Caesarean amphitheater (could hold up to 25,000). Not only does Festus enter the arena to what we can imagine to be great fanfare, but Agrippa and Bernice arrive “with great pomp!”
Then once everyone had settled into place and the circumstance reached its completion Festus stands up and “commands for Paul to be brought in.” Consider the moment when all of these powerful and influential men and women see Paul brought to the stage.
Acts 25:24-27, “And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer.
But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”
Festus begins by explaining to this crowd of curious onlookers for what purpose they had gathered and why this humbled, Jewish prisoner had been brought before them. He explains that while he had heard the case of the Jews against Paul personally he’d reached the conclusion “he had committed nothing deserving of death.”
However, because Paul “appealed his case to Augustus” and he was now obligated to send him to Rome Festus explains that he was in need of something “certain to write concerning him” seeing that it would be “unreasonable to send a prisoner and not to specify the charges against him.” Festus hopes that after allowing King Agrippa the opportunity to hear directly from Paul he might be able to better advise him on what he should write to Rome.
Acts 26:1-3, “Then Agrippa said to Paul, “You are permitted to speak for yourself.” So Paul stretched out his hand and answered for himself: “I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently.”
Paul is clearly excited for the opportunity to present his case to someone who (while maybe immoral) at least possessed a basic understanding of Jewish law and customs. Note: Paul’s presentation to Agrippa will be the longest sermon recorded in the book of Acts.
Acts 26:4-8, “My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews. Why should it be thought incredible by you that God raises the dead?”
In addition to laying out his background in Judaism (his credentials being that as “a Pharisee” he had “lived according to the strictest sect of our religion”) Paul explains to Agrippa what specific religious belief he had adopted that so angered the Jewish establishment.
He says, “I stand and am judged for the hope (literally, “the expectation”) of the promise made by God to our fathers.” What “promise” had God given the Hebrew people? Beginning in Genesis 3 He had promised to send His people a Savior… the Messiah!
Paul continues by then explaining that the coming of the Messiah was such a central expectation that “our twelve tribes, earnestly served God night and day” hoping He’d come sooner than later. (Note: “Attain” or “katantaô” is better translated as “to come” or “to arrive.”)
Paul concludes by telling Agrippa that it was because of his belief that the Messiah had come in the person of Jesus (“for this hope’s sake”) he was being “accused by the Jews.”
Because Paul knew Agrippa (unlike Felix or Festus) was already familiar with the position made by Christians that the resurrection of Jesus was the central evidence of His Messiahship, he goes right after his obvious skepticism in this claim by simply asking “why should it be thought incredible” to believe “that God raises the dead?”
With that question ringing in Agrippa’s ears Paul continues by sympathizing with his obvious skepticism before explaining what eventually convinced him of Jesus’ resurrection…
Acts 26:9-11, “Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.”
Paul explains that not only did he reject the claim of Jesus’ Messiahship and that of the resurrection, but that he was convinced it was therefore his duty to act “contrary to the name of Jesus.” He says he did this by “shutting up the saints in prison… putting some to death… casting his vote against them… punishing them often… compelling them to blaspheme…” Paul says, “In my rage I persecuted them…” Paul’s point in recounting his brutal persecution of the church was to set up a contrast for what would follow!
Acts 26:12-18, “While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language…
‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ So I said, ‘Who are You, Lord?’ And He said, ‘I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you.
I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’
In recounting his conversation Paul is explaining to Agrippa what ultimately convinced him of the resurrection and Messiahship of Jesus. He’s clear it had been a personal encounter on the road to Damascus with a very living Jesus! It’s as though Paul is saying to Agrippa, “The Jews are upset with me because I preach that Jesus is the Messiah, but in light of the proof of His resurrection is this position really all that outlandish?”
Following this point Paul then justifies his own actions following this encounter by pointing out that Jesus said that He “appeared to me for this purpose… To make you a minister and a witness both of the things you have seen and of the things which I will yet reveal to you.”
I love this! Jesus saved Paul and he immediately became two things:
First, Paul became a “minister…” The Greek word “hypêretês” means “underrower” and describes “anyone who aids another in the work.” Consider… Who was Paul called to aid? He was called to aid Jesus in the work Jesus had been given!
Secondly, Paul became a “witness…” The Greek word “witness” can literally be translated as “martyr.” Sadly, we often incorrectly view a martyr as being “a person who dies for a specific set of beliefs” when, in the Biblical sense, a martyr is instead “a person who has already laid down their life for a specific set of beliefs.” Understand, the act of dying for a set of beliefs isn’t what makes you a martyr; rather, the act of dying for a set of beliefs servers to confirm that your were already a martyr!
Keep in mind that if you’ve experienced an encounter with Jesus that has brought with it a fundamental transformation of your life, you have been made both a “minister and witness of the things you have seen and of the things He continues to reveal to you.”
The idea being conveyed by Paul is that becoming these things was the natural result of the encounter itself. Meeting Jesus made him both a “minister and witness” independent of any activity. Understand… If you’ve met Jesus you are a minister and a witness whether you like it or not! The question is what kind of minister and witness are you actually being?
In addition to making Paul these things, Jesus commissioned him to go into the world as both a “minister” and “witness” of the resurrection in order “to open their eyes…” so that they may “turn from darkness to light, and from the power of Satan to God” and “receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.”
Paul explains to Agrippa the ultimate purpose behind everything Jesus had done and why He had sent his followers into the world was that Jesus wanted the revelation of what He had done on the cross “to open the eyes of men” to the reality that there was another way.
No longer did man have to live in “darkness” under “the power of Satan!” If only they’d “turn from” these things “to light” and “to God” (repentance) they would immediately find themselves “forgiven of sins” (justification before God through atonement), provided with a glorious “inheritance” (purification through propitiation), and “sanctified by faith in Jesus” (a new life lived by grace through the indwelling Spirit of God).
Acts 26:19-21, “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. For these reasons the Jews seized me in the temple and tried to kill me.”
Paul is telling Agrippa and ultimately Festus, “If you need a ‘reason the Jews seized me in the temple and tried to kill me,’ here it is… I was being obedient to the commands of God!”
After receiving “the heavenly vision” Paul confesses that the message he’d spent the last 20 years preaching to anyone who’d listen was that in light of the resurrected Jesus “they should repent, turn to God, and do works befitting of repentance.”
This phrase “do works befitting of repentance” simply means that true repentance yields real results. Yes, we’re saved by faith and not by works, but we’re saved by a faith that works!
Encountering Jesus, repenting of sin, being regenerated by the Holy Spirit… All of these things bring with them a fundamental change to the person who experiences them.
Acts 26:22-23, “Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come - that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.”
Paul’s closing point to Agrippa is designed to tie everything back to his opening… “While the Jews are upset that I teach that Jesus is the Messiah sent by God to save mankind… And that His resurrection is the very proof of this reality… They tragically overlook the fact that I’m claiming ‘no other things than those which the prophets and Moses said would come.’”
It’s as though Paul is meeting any skepticism of his encounter with Jesus being the sole proof of the resurrection by pointing to Scripture as the final authority. “If you don’t take my word for it how about Moses and the prophets? For they spoke that the Messiah ‘would suffer, be the first to rise from the dead, and proclaim light to the Jews and Gentiles.’”
Acts 26:24-27, “Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!” But he said, “I am not mad, most noble Festus, but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. King Agrippa, do you believe the prophets? I know that you do believe.”
The reaction of Festus that Paul was “beside himself” was akin to saying he’d become mad! And yet, Paul defends himself by claiming that since all of these “things had not been done in a corner” he was not crazy, but was speaking “the words of truth and reason.”
I can’t help but think there was something in the eyes of King Agrippa that caused Paul to go for the jugular. In one moment Paul is the one on trial, then the next he flips the script and places Agrippa in the examination chair. “King Agrippa… I know that you do believe.”
It’s as though in response to Festus’ claim that “much learning had driven him mad” Paul turns to Agrippa and says, “Tell him I’m not crazy. Tell him what I’m saying is true. Tell him how indeed the Scriptures do bear witness to the claims I’m making.”
Acts 26:28-29, “Then Agrippa said to Paul, “You almost persuade me to become a Christian.” And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.”
Honestly… Are there sadder words in Scripture than those uttered by King Agrippa… “You almost persuade me to become a Christian?” The sad reality is that “almost” never cuts it! As a matter of fact “almost” is nothing more than the shallow consolation of those who fall short but are to prideful to admit their failure.
Acts 26:30-32, “When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them; and when they had gone aside, they talked among themselves, saying, “This man is doing nothing deserving of death or chains.” Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”
Before we conclude I do think we should consider how Luke was able to gain access to a private conversation among Festus, Agrippa, and Bernice (“they talked among themselves”). Though it’s impossible to say with any kind of certainty I do believe the case can be made that Festus had every incentive to have Luke include this information is his account.
Not only did Festus want it made very clear he was not alone in the belief that Paul had done “nothing deserving of death or chains,” but relaying the detail that even Agrippa sympathized with his predicament stating that Paul “might have been set free if he had not appealed to Caesar” would help justify why this man was being sent to Rome without formal charges.
In conclusion… While I understand many people rightly hold Paul in high esteem, I do find it sad that many also find him to be one of the most unrelatable characters in Scripture because I don’t think this perspective was intended by the Holy Spirit. It’s interesting, but if you were to consolidate Paul’s testimony down to it’s core three simple acts emerge:
Act 1: Paul was blind to the Gospel by his religious zeal.
Act 2: Paul was changed by the Gospel by an encounter with Jesus.
Act 3: Paul was dedicated to sharing the Gospel as a minister and witness.
To me it seems perplexing that many view Paul’s life as being unrelatable when the same, basic three acts should be evident in all of our lives.
Many of us were equally blinded to the Gospel by our own religious zeal until we also experienced a life-transforming encounter with the resurrected Jesus. Frankly, the only tangible difference is the sad fact many of us don’t take the same calling to be a “minister and witness” as seriously as the Apostle Paul.
As I consider the reason we have Paul’s testimony recorded in Acts on three separate occasions I’m convinced the Spirit was not presenting a life unattainable to the average Christian, but instead an example we could find inspiring.
In his sermon “Paul as Pattern Convert” C.H. Spurgeon said, “There was yet another relation between Paul’s conversion and the salvation of others, and it was this: It served as an impulse, driving him forward in his life-work of bringing sinners to Christ… Because the Lord had saved him, he felt that he must by all means save some. He could not be quiet. Divine love was in him like a fire… Paul, the extraordinary sinner, was saved that he might be full of extraordinary zeal and bring multitudes to eternal life…
Now, I will pause here a minute to put a question. You profess to be converted, my dear friend. What relation has your conversion already had to other people? It ought to have a very apparent one. Has it had such? If divine grace has kindled a fire in you, it is that your fellow-men may burn with the same flame. If the eternal fount has filled you with living water, it is that out of the midst of you should flow rivers of living water. You are blessed that you may bless; whom have you blessed yet? Let the question go round. Do not avoid it. This is the best return that you can make to God, that when he saveth you, you should seek to be the instruments in his hands of saving others. What have you done yet?”
