Acts 24
(Acts 24:1, ESV Bible)
Third Defense: Before Felix
Felix brought his young wife to the praetorium in Caesarea -Herod the Great's palace by the sea. The palace sat atop a promontory that thrust into the harbor. Drusilla lived there as a little girl when her father was king of Judea with her mother, Queen Cypros. Now she was back, but she was no queen. She had shamed the family name.
The detachment from Claudius Lysias escorted Paul to the same praetorium. Paul had seen the palace many times as he sailed in and out of the harbor at Caesarea, but he had never been inside. His eyes took in the extravagance as a centurion brought him before the tribunal.
Felix read the letter from Claudius Lysias out loud in Paul's hearing. Then he asked Paul about his home province for purposes of verifying his citizenship. He had the option of sending Paul to his home province for trial, but he chose to handle the matter himself. He said, "I will give you a hearing after your accusers arrive also." He ordered Paul to be "kept in Herod's Praetorium."
The actual trial began five days later when the prosecution arrived. Luke was probably there by then as well, or he might have had access to the trial records, which included shorthand versions of speeches offered by the prosecution and defense. The reference to Paul's friends in Acts 24:23 indicates that Paul's disciples and other concerned believers had already arrived.
The prosecutors included the high priest Ananias son of Nebedeus, some elders from the Sanhedrin that he had handpicked for their loyalty, and a professional Roman attorney named Tertullus. Tertullus (short for Tertullianus) was a high-power Roman lawyer-the best that money could buy locally. He was not a Jew, but that was to the prosecution's advantage. Except for Drusilla, Felix did not seem to like Jews.
Speaking on behalf of the prosecution, Tertullus began with a formal address to the judge. He loaded it with the type of obsequious flatteries and fawning conventional in antiquity. He praised the "most excellent Felix" for bringing Roman peace to Judea in every way and everywhere through his reforms and policies. (In fact, the opposite was true. Felix was a wretch, and he terrorized his subjects, but the flatteries were part of normal protocol.) Tertullus modified the allegations against Paul to represent Roman concerns. Rather than accusing Paul on religious grounds, he accused him of civil and political crimes. He portrayed Paul as a dangerous revolutionary, an instigator of riots and civil unrest, and the ringleader of a dangerous Jewish sect. Caiaphas and Annas used a similar strategy when they brought our Master to trial before Pilate. By depicting Paul as a sectarian ringleader, the prosecution hoped to see him crucified as a Zealot.
In short, Tertullus lodged three complaints against Paul:
Paul stirs up riots among the Jews everywhere.
Paul is the ringleader of the sect of the Nazarenes.
Paul attempted to desecrate the Temple.
These were serious charges and could certainly result in a Roman execution order. The charge of attempting to desecrate the Temple was baseless and could not be proven. It stemmed from the original allegation about bringing Gentiles beyond the soreg. The other two charges had more substance behind them. Dissensions and civil unrest seemed to follow Paul everywhere he went, and he really was a leader in the sect of the Nazarenes.
Tertullus claimed that the Sanhedrin had arrested Paul for his many crimes. That was not true. He also blamed the tribune Claudius Lysias for interfering in the judicial process. He explained that the Sanhedrin "intended to judge [Paul] according to Torah, when Lysias, the commander, came on the scene and took him away out of our hands with great violence, ordering his accusers to come to you" (Acts 24:7-8, Western Text). If not for that meddling tribune, the entire matter would already be resolved.
Tertullus rested his case by turning the proceedings over to Felix and leaving justice in his hands. He said, "By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him" (Acts 24:8). Ananias and his colleagues added their testimony to the allegations and affirmed the prosecutor's words.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
(Acts 24:18-21, ESV Bible)
On Trial For The Resurrection
Felix refused to play the game. Rather than interrogate the accused, he simply nodded toward him, granting him the floor. Paul launched into a vigorous refutation of the charges against him.
Rather than groveling before the reprehensible Felix, Paul acknowledged him fairly as one who has been a judge of the nations for several years. Felix had been procurator for five years and, before that, had served in the administration of Galilee. Felix had "knowledge about the Way" (Acts 24:22).
Paul explained that he went "up to Jerusalem to worship" twelve days ago. He entered the city for religious, not political motives. The twelve days correspond to the duration of his stay in Jerusalem: two days before beginning his purification, seven days of purification, and three days incarcerated in the Fortress Antonia. While in Jerusalem, he visited the Temple and several synagogues. His prosecutors could not produce any evidence that he had stirred up riots or even carried on discussions in any of those venues, or even in the streets of the city. They had no witnesses and no corroboration: "Nor can they prove to you the charges of which they now accuse me."
Paul admitted to the charge of belonging "to the sect of the Nazarenes," but he rejected any implication that the teachings of the Way deviated from normative Jewish expression. To Paul, faith in Yeshua was not simply one more sect of Judaism; it was "the Way of the LORD," a spiritual restoration and redemption of all Israel that transcended sectarian divides. He admitted to "believing everything that is in accordance with the Torah and that is written in the Prophets." He declared his hope in God, a hope that his accusers also cherished.
Unlike his Sadducean accusers, Paul believed that the Torah and the Prophets predict " resurrection of both the righteous and the wicked." According to the teachings of the Way, all human beings will be resurrected in the Day of the LORD. Yeshua taught that "all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment" (John 5:28-29). The wicked "will go away into eternal punishment, but the righteous into eternal life" (Matthew 25:46).
Paul appealed to the teaching of the Way to explain why he did his best "to maintain always a blameless conscience both before God and before men." Since he anticipated judgment after death, he lived uprightly and conducted himself "in accordance with the Torah."
Paul answered the charge about profaning the Temple. He pointed out that he had come to Jerusalem, after an absence of several years, to bring alms for his nation and to offer sacrifices in the Temple. He brought "alms" from the contribution that he had raised among the Diaspora congregations. The word translated as "offerings" in Acts 24:17 is the Greek term prosphora (προσφορά), which means "oblations and sacrifice." New Testament Greek uses the term as an equivalent of the Hebrew קָרְבָּנוֹת (korbanot), i.e., "sacrifices." By Paul's own testimony, he entered the Temple in order to offer sacrifices.
Those who prefer to believe that Jesus canceled the sacrificial system usually gloss over this statement. Contrary to those glosses, the apostles continued to engage in the altar sacrifices so long as they had access to the Temple. Paul explained that he went through the full course of Levitical purification before entering the Sanctuary to bring his sacrifices. He did not stir up the crowd or cause any uproar. When his assailants attacked him, he was engaged in bringing a sacrifice. Therefore, the accusation that he profaned the Temple had no justification.
Paul explained to Felix that the trouble started with the men from Ephesus. They were the ones who raised the allegations against him and stirred up the riot, yet they were not present at the proceedings to testify against him. In short, the prosecution could offer no evidence or testimony to corroborate their allegations.
He told Felix that the Sanhedrin had already reviewed his case and determined that he had committed no misdeed. He challenged Ananias and the elders from the Sanhedrin to present their findings from that inquiry. He conceded that they might accuse him of throwing the Sanhedrin into an uproar when he stated, "For the resurrection of the dead I am on trial before you today," but that was not a crime.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
(Acts 24:22-23, ESV Bible)
Filichas Stalls the Case
Felix realized that the prosecution had no real case. He adjourned the court on the pretense that he wanted to wait until Claudius Lysias might travel to Caesarea and offer his testimony. In reality, Felix had already decided not to turn Paul over to Ananias. Luke explains that he put the prosecution off because he had "a more exact knowledge about the Way." In other words, he knew about the disciples of Yeshua. He knew they did not participate in agitation or insurrection. He also knew that the Sadducees hated them.
He decided to keep Paul in custody. He could use him as a bargaining piece in future negotiations if necessary. Felix instructed the centurion to keep Paul under an "open arrest" whereby, as a Roman citizen, he was well-treated and allowed to interact with his friends but could not leave confinement. Under the rules of Roman law, the state did not feed or support its prisoners. The prisoners relied on their families and friends to bring them food and provide for their needs. Felix ordered the centurion not to prevent any of Paul's friends from ministering to him.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
(Acts 24:26-27, ESV Bible)
Before Felix and Drusilla
A few days later, Felix summoned the prisoner. The centurion ushered the shackled prisoner through the royal palace of King Herod the Great and into a lavish triclinium where Felix reclined at table with a young woman. Paul realized he had not been summoned for more court proceedings. He saw at once that he stood before the great-granddaughter of Herod the Great.
Felix had told his wife about the prisoner. Drusilla was curious about the disciples of Yeshua, and she requested an audience with Paul. According to one important manuscript variant, Drusilla "asked to see Paul and hear him speak. Wishing to satisfy her, Felix sent for Paul." Drusilla wanted to hear what the man had to say. Despite her circumstances, she was still Jewish. She may have been looking for redemption and a path of repentance. Paul was pleased to offer her one.
Paul seized on the opportunity and pulled no punches as he discoursed on "righteousness, self-control and the judgment to come." If Drusilla sought cheap grace or religious solace that might excuse her sin, Paul disappointed her. At the same time, he presented her with an opportunity to obtain forgiveness and right standing with God.
Paul wanted to dispel any Sadducean nonsense that might have filled the girl's head and given her any false hope of escaping judgment. He pressed the need for repentance by discoursing on final destinies. He warned Felix and Drusilla that, after death, the souls of the wicked, the unjust, and the licentious would suffer punishment in Gehenna, after which God would raise them from the dead to stand before Him in the judgment for a final punishment.
Paul preached directly to the wayward princess, but his words deeply unsettled her Gentile husband. The discourse on righteousness and justice struck at his conscience. The words about self-control reminded him of his own self-indulgence. He had even stolen the woman at his side from another man by means of sorcery and seduction. Paul's warnings about judgment in the hereafter terrified Felix. Romans believed only vague notions about the afterlife. The prospect of suffering for his sins had never occurred to him. Visibly agitated, he interrupted the apostle, saying, "Go away for the present, and when I find time I will summon you."
Felix kept Paul in custody even though he had already decided that he should be released. He could see no reason to release him unless it somehow benefitted him personally. If he did set Paul free, he would earn disapproval from Ananias and the Sadducees. On the other hand, if Paul's friends could raise a significant "contribution" to his administration, he might be encouraged to expedite the verdict and release the apostle. He often sent for Paul, conversing with him about various matters, while hinting toward the bribe. "I see that your disciples are loyal to you. What a pity that they have not yet tried to persuade me for your liberty." Paul never took the hint; he spent two years (57-59 CE) in custody in Caesarea.
Felix did not like Paul's fire-and-brimstone message, but he should have listened. Two years later, Nero removed him from office in Judea. Felix and Drusilla relocated to a bourgeois Italian town called Pompeii at the foot of Mount Vesuvius.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
Polos Under Guard
Felix kept Paul incarcented in Caesarea for the rest of his term as procutator over Judea. Short of a generous bribe, he could not see any advantage in releasing the prisoner and angering the chief priests. He kept Paul under an "open arrest," whereby he was allowed to interact with his friends but could not leave confinement. Paul relied on the believers to bring him food and provide for his needs. In Caesarea, he had Philip the Deacon and his four daughters. Aristarchus and Secundus of Thessalonica remained in Caesarea to look after Paul, as did Luke of Antioch.
During his two years in Caesarea, Luke continued to collect stories and material about Yeshua. He interviewed eyewitnesses who had known the Master, and he collected whatever written sources he could find. He was able to obtain several accounts "by those who from the beginning were eyewitnesses" (Luke 1:2). He "investigated everything carefully from the beginning" (Luke 1:3), and he began to compile his notes for a biography project that might be useful to the many believers who had never known the Master.
If one had to choose a pagan city in which to spend two years, you could do far worse than Caesarea by the sea. The city was a jewel on the Mediterranean, renowned for its beautiful architecture and high-society culture. People called Caesarea the "Little Rome" of Syria.
Felix kept Paul someplace near the praetorium, if not in the palace itself. Paul's window opened to the sound of the waves and the salty Mediterranean air. He had plenty of time to get to know the names of the soldiers assigned to guard him and to talk to them about God. He also had more time for prayer and study. For more than fifteen years, he had been traveling almost constantly, defending his controversial gospel, evading plots, receiving beatings, and making narrow escapes. The two-year incarceration forced his restless soul to take a vacation. He probably spent his days teaching the local believers who came to see him and writing letters to the congregations he had left behind. Unfortunately, no letters from his two years in Caesarea remain extant.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
Disturbance in Kisrin
The Gentiles of Caesarea despised the Jews, and they resented sharing their city with them. It irked them that Jews in Caesarea had equal rights as citizens of the city. More than a decade before Paul's incarceration in Caesarea, the Gentiles of Caesarea celebrated in the streets over the death of the Jewish king, Herod Agrippa. They publicly mocked the dead king's young daughters, Drusilla, Mariamne, and Bernice, setting up statues of their images in brothels. They threatened the safety of the queen. The royal family fled from the capital. Since then, the tensions between the Jews and Gentiles had only grown more acrimonious.
Caesarean Jews were some of the city's wealthiest citizens. They controlled the harbor and shipping, just as the Jewish community in Alexandria did. Their wealth and power gave them access to the political system, where they tried to bring the city under Jewish identity. They argued that since the Jewish king Herod the Great built Caesarea, it was a Jewish city.
The Caesarean Gentiles retorted that before Herod had rebuilt the city, it was called Strato's Tower, and not one Jew lived in Strato's Tower. They also pointed out that if Herod had intended Caesarea to be a Jewish city, he would not have filled it with statues, idols, and Roman temples. The Syrian Greeks argued that, since Caesarea was clearly a Gentile city, the Jews should not even have the privilege of citizenship.
These arguments escalated toward civil disorder. City officials tried to restore peace by arresting the leaders responsible for the disorder and flogging them. That only inflamed matters.
The wealthy members of the Jewish community publicly reproached the Caesarean Gentiles. The Syrian Greeks replied with fierce insults and public demonstrations against the Jews. Stones soon replaced the insults. The elders of the Jewish community unsuccessfully tried to stop their citizens from taking to the streets. Riots and fighting filled the city squares. Paul could hear the shouts and angry voices from his window. His visitors told him that the city had erupted into a kind of civil war. The two sides converged on the city's marketplace.
After a serious scuffle, the Jews drove the Syrian Greeks from the market. They were still celebrating their little victory when Felix arrived. He ordered the Jews to desist at once and leave the market area. They refused. He sent out the Roman soldiers, most of whom were Syrian Greeks from Caesarea, Sebaste, and other towns in Syria. They shared the anti-Jewish grudge of their fellow citizens. They struck down the protestors and rioters in the market. They slew a great number and arrested multitudes.
Felix saw an opportunity to profit from the disorder. He gave the soldiers permission to loot the homes of the wealthiest Jews -whether they had been involved in the riots or not.
When he had restored peace to the streets, he arrested the most eminent men on both sides of the dispute and sent them as ambassadors to Nero to plead their respective cases.
Perhaps the riot prompted Philip and his four daughters to leave Caesarea to visit the new communities that Paul had told them about in Asia Minor. Somehow, they ended up in Ephesus and Hierapolis.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
(Acts 24:27, ESV Bible)
Festos
After enduring several years of complaints about Felix's savagery, heavy-hand-edness, corruption, and mismanagement in Judea, Emperor Nero reluctantly agreed to replace him. In 59 CE, Felix received orders from Nero, recalling him to Rome. He and Drusilla packed their things and prepared to leave.
Felix knew that the Jews had legitimate grievances against him, so he did everything he could to smooth things over before he left Judea: "Wishing to do the Jews a favor, Felix left Paul imprisoned." A Jewish delegation from Caesarea followed Felix to Rome to accuse him before the emperor for his crimes. They brought compelling evidence of corruption and unwarranted cruelty. Felix was not punished for his crimes. He took Drusilla and the significant wealth he had amassed in Judea and settled in Pompeii.
Porcius Festus served as procurator over Judea from about 59 CE until his death in 62 CE. We can deduce from his name that he was a member of the famous gens Porcia, a noble Roman family. Josephus depicts him as one of the few good procurators appointed over Judea. After Felix's tyrannical, corrupt governance, Festus brought a welcome relief.
He inherited Felix's mess when he came to office. Felix had fostered a climate of political intrigue, plots, and assassinations. Bandits and Sicari Zealots terrorized the population. Loyalty to Rome had ebbed to a new low.
Festus took on his new job with alacrity and an efficient, get-the-job-done attitude. During his short tenure, he quickly brought the Sicarii Zealots under control. He did not tolerate the type of nonsense and political intrigue in which Felix had engaged. Felix had pursued the Zealots, but at the same time he secretly encouraged them and used them to carry out his own nefarious designs. Festus put an end to the pillaging and burning conducted by those so-called freedom fighters with arrests and executions.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.