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Jonah Lesson Four

Jonah Lesson Four: Jonah 4:1-11 – Jonah’s Angry With God

But Jonah was greatly displeased and became furious. 2 He prayed to the Lord: “Please, Lord, isn’t this what I said while I was still in my own country? That’s why I fled toward Tarshish in the first place. I knew that You are a merciful and compassionate God, slow to become angry, rich in faithful love, and One who relents from sending disaster. 3 And now, Lord, please take my life from me, for it is better for me to die than to live.” 

4 The Lord asked, “Is it right for you to be angry?” 

5 Jonah left the city and sat down east of it. He made himself a shelter there and sat in its shade to see what would happen to the city. 6 Then the Lord God appointed a plant, and it grew up to provide shade over Jonah’s head to ease his discomfort. Jonah was greatly pleased with the plant. 7 When dawn came the next day, God appointed a worm that attacked the plant, and it withered. 

8 As the sun was rising, God appointed a scorching east wind. The sun beat down so much on Jonah’s head that he almost fainted, and he wanted to die. He said, “It’s better for me to die than to live.” 

9 Then God asked Jonah, “Is it right for you to be angry about the plant?” 

“Yes,” he replied. “It is right. I’m angry enough to die!” 

10 So the Lord said, “You cared about the plant, which you did not labor over and did not grow. It appeared in a night and perished in a night. 11 Should I not care about the great city of Nineveh, which has more than 120,000 people who cannot distinguish between their right and their left, as well as many animals?” (HCSB)

As we conclude our study of Jonah, I’ll be splitting this lesson into two parts.

  • Jonah’s angry reaction to Nineveh’s escaping God’s judgment – verses 1-4.
  • God teaches Jonah about the value of people and repentance – verses 5-11.

Jonah’s Angry Reaction to Nineveh’s Escaping God’s Judgment

At the end of chapter three, we saw that Nineveh repented, and God spared them from the judgment they deserved. Now, as we start chapter four, we see Jonah’s reaction to God sparing them. Let’s look at some details in this first section.

  • We see several emotions come into play when we consider Jonah’s reaction to Nineveh being spared.
    • Jonah was displeased with God’s action.
    • Jonah became furious. It might be better to understand this as Jonah hated what God had done.
    • Jonah displayed a lack of understanding. The Ninevites had basically done what was required to avert the judgment; they demonstrated heartfelt repentance.
  • The question could be asked as to why Jonah reacted that way.
    • It could have been nationalism as a Hebrew prophet.
    • It could have been because Jonah knew that later Assyria would be the downfall of Israel. And because Jonah had obediently preached the message given to him by God, he felt a responsibility for the future downfall of Israel.
    • It could be because Jonah felt his reputation was at stake. He had prophesied the impending destruction of Nineveh, and it didn’t happen.
    • It could have been because Jonah was unsuccessful in moving the Israelites to a repentant heart and dependence on Yahweh. Maybe Jonah yearned for God to issue the same message to Israel.
    • At worst, we see a prophet with a disturbing disregard for human life and bitter hatred of those who experienced mercy.
    • At best, we see a prophet who misunderstood God’s mercy and had a limited view of God’s plan for the redemption of Israel.
    • Jonah failed to recognize the privilege of being an instrument of God in the salvation of a people group.
  • We see the selfishness of Jonah’s heart displayed in his prayer to God.
    • The words “I” and “my” occur multiple times.
    • Jonah wanted his desires to occur and not God’s plan to unfold.
    • The prayer bears a striking resemblance to the phrase, “see, I told you so.” In effect, Jonah is saying this is why he went to Tarshish, so the Ninevites wouldn’t have a chance to repent.
  • We also see the compassionate nature of God displayed in the prayer.
    • The second half of Jonah’s prayer is almost ironic in nature when the overall tone of Jonah’s prayer is one of complaining.
    • Jonah complains about God’s goodness.
      • Jonah is using an ancient formula that is, in essence, a quotation from Exodus 34:6-7.
      • The wording describes God’s character.
        • Merciful.
        • Compassionate.
        • Slow to anger.
        • Rich in faithful love.
      • Jonah didn’t use the words as a way to praise God. Instead, it was part of his tantrum against God.
  • Jonah then prays for God to take his life.
    • This was also a selfish request.
    • Since God hadn’t carried out Jonah’s wish, Jonah no longer wanted to live.
    • Nineveh was the recipient of God’s grace and would later be an instrument of Israel’s downfall.
  • The entire prayer is rather disturbing.
    • After Jonah’s rescue from the fish, he was obedient in carrying out God’s mission of delivering a sermon against Nineveh.
    • Yet, Jonah still lacked a submissive heart.
    • The purpose of Jonah going to Nineveh and preaching the message was so that the Ninevites would repent and avert judgment.
    • When that happened, Jonah reacted in a childish manner.
  • In response to Jonah’s prayer, God responds with a simple question, “Is it right for you to be angry?”
    • God was trying to correct Jonah’s bad theology.
    • Jonah’s anger was not justifiable.
    • Jonah was not displaying righteous indignation.
    • It’s possible the reason for God’s patience with Jonah is that deep down, Jonah was concerned for Israel.
    • Regardless of the reason, Jonah’s anger was inappropriate, and God wanted Jonah to understand His compassion for all people.

God Teaches Jonah About the Value of People and Repentance

The first issue to consider as we start with verse five is how much time elapsed between Jonah’s prayer, God’s answer, and Jonah leaving the city. Since the text doesn’t specify, let’s consider some options.

  • Some scholars believe Jonah left immediately after preaching his message and before the forty  days had expired. There is support for this position since the text states that Jonah waited to “see what would happen to the city.”
  • Some believe that 4:5 is actually displaced from its proper position of occurring immediately after 3:4.
  • Some view verse five as a “flashback.” However, the structure of the original Hebrew text doesn’t explicitly support it as a flashback.
  • The simplest answer is that Jonah left immediately after God posed His question in verse four.

Let’s consider some options regarding whether or not Jonah left before or after the forty days had elapsed.

  • The position that Jonah left before the forty-day period.
    • Jonah observed the repentant heart of the Ninevites and, in his anger, left before the forty days had elapsed.
    • Even though Jonah observed the repentant heart of the Ninevites, his inner hope was that they would revert to their previous practice and experience God’s judgment. Therefore, Jonah went to a location outside the city to observe the expected judgment.
  • The position that Jonah left after the forty-day period.
    • Jonah’s anger wouldn’t manifest itself until it was certain the Ninevites had escaped judgment.
    • There would be no reason for God to rebuke Jonah before the forty-day period had elapsed.

After leaving the city, Jonah sat down to the east. The two most logical explanations for his going east are that it was the direction he was traveling when he finished preaching or because of the higher elevation to the east of the city. 

The shelter Jonah constructed was likely a fairly crude one. The original Hebrew used here is the same word used for the leafy shelters constructed during the Feast of Tabernacles. Building one would have been familiar to Jonah. The construction itself was relatively simple; it consisted of interwoven branches of trees. Once Jonah was finished making it, he sat in its shade. Now, let’s ponder what Jonah could have been thinking about while he waited.

  • Perhaps Jonah was struggling with the fact the Ninevite’s repentance was genuine.
  • Jonah may have thought he had answered the question God had posed in verse four, that he did have a right to be angry.
  • It’s possible Jonah was waiting for the Ninevites to revert to their old habits and receive the judgment he thought was deserving.
  • Perhaps Jonah was waiting for destruction similar to what had transpired against Sodom and Gomorrah.
  • It could have been any one of those possibilities or a combination of more than one.
  • What was apparent is that Jonah still didn’t “get it.”

As we consider verses six through eight, we see God disciplining Jonah.

  • Although the shelter may have initially provided some relief from the sun and heat, the leaves would have quickly withered in the heat, and eventually, they would have fallen off completely.
  • Since the shelter was no longer providing adequate protection from the sun, God provided a plant to grow and provide shade to Jonah.
  • Considering what had recently transpired, this was an unmerited act of mercy. However, God was preparing a lesson for Jonah.
    • In a broad sense, God did to Jonah what Jonah wanted God to do to Nineveh.
    • It’s interesting to note that among scholars, there has been quite a bit of debate over the type of plant that provided shade. Some translations use the term “vine,” while others use the more generic term “plant.” In reality, it doesn’t really matter what type of plant God provided. The bigger issue is in the lesson it provided.
    • The phrase “to ease his discomfort” is a mild translation of the original Hebrew. In the original language, it means to “deliver him from his evil.”
    • Jonah’s discomfort could be attributed to a couple of things.
      • The average daily max temperature in the region is about 110 degrees fahrenheit, which would make it quite unpleasant.
      • It could also be due to Jonah’s hearing the people cry out in anguish to God for deliverance.
  • Because of the comfort the plant provided, Jonah was greatly pleased. There are a couple of things to consider here.
    • The meaning of the original Hebrew would translate as “Jonah rejoiced over the vine with a great rejoicing.” Jonah wasn’t just happy; he was filled with overflowing joy. 
    • For the first time in the book, Jonah is happy about something. Jonah’s happiness is directed toward a plant. There are likely two reasons for his joy.
      • The plant provided relief from the heat.
      • Jonah may have believed that the provision of the plant in some way was a vindication of his disappointment at Nineveh’s repentance or God’s withholding judgment.
    • However, the joy was short-lived.
  • The next day, God sent a “worm” to attack the plant.
    • Jonah’s joy and relief from the sun and heat were short-lived.
    • The worm’s actions quickly caused the plant to wither and die. Jonah was no longer getting relief from the elements.
    • There’s some irony in the fact that although destruction is a recurring theme throughout Jonah, the only destruction that actually occurred was to the plant. The one thing that brought Jonah great joy was destroyed.
  • The sun now beating down on Jonah wasn’t his only discomfort.
  • A scorching east wind now afflicted Jonah.
  • It is likely this wind was what is known as a “sirocco.”
    • It would cause the temperature to rise quickly.
    • The humidity would also drop quickly.
    • It would contain very small particles of suspended dust.
    • If a person was caught outside during one of the dust storms, it was extremely miserable.
  • The combined effects of the temperature and the wind made Jonah feel like he was going to faint.
    • The joy which Jonah had previously experienced was now replaced with a feeling of complete despair. 
    • As Jonah approaches exhaustion, he is despondent.
    • Jonah now repeats his request from 4:3; he wants to die.
  • As we look at Jonah’s circumstances and his request, we see the problem went much deeper than Jonah not understanding God’s fairness.
    • Jonah was completely frustrated by his life.
    • God asked Jonah to consider the rightness of his anger.
    • When the plant was provided for relief, Jonah may have felt his anger was justified.
    • Now, Jonah had been shown he was wrong. His anger wasn’t justified.
    • Depression was now gripping Jonah as he pondered whether his entire life had been wrong.
      • He had failed as a prophet.
      • In his heart, he believed he had failed God.
      • He wanted to die.
      • The picture of Jonah is not the picture of a mature disciple.
  • We now see another teaching moment from God.
    • God’s question to Jonah demonstrates the stupidity of his attitude.
    • Jonah was more concerned about his personal comfort than for the well-being of the city of Nineveh.
    • In using the phrase “is it right,” God is asking a bigger question. The implied question is, “What right do we have to demand that God show us favor and not others?”
    • Jonah’s response is self-condemnation.
  • Now God demonstrated His merciful character.
    • The phrase “cared about the plant” should be better understood as “having compassion” for the plant.
    • Since it is unusual, to say the least, to have compassion on a plant, God was demonstrating how ridiculous Jonah’s anger was.
    • Why should Jonah express anger over the death of the plant, which he neither created nor cultivated?
    • The main question God was trying to get Jonah to understand is, “Who are you to question Me?”
  • Jonah’s concern was over a plant, while God’s concern was over a city with more than 120,000 people.
    • The plant was insignificant.
    • People are God’s highest creation, created in His image.
  • God’s final question, which ends the book, captures the intention of the book.
    • It’s the focus on grace and mercy.
    • Jonah was provided a plant to provide shade which he didn’t deserve.
    • Nineveh was granted a deliverance from the judgment they did deserve.
    • God’s desire for all mankind is salvation, not destruction.
      • God is compassionate.
      • God is slow to anger.
      • God is abounding in love.
      • God will relent from sending judgment if repentance is displayed.
  • The book ends with a contrast between the ways of man and the ways of God. We will never completely understand God as His ways are so much higher than our ways. Our only solution is to walk in humble obedience to His leading and teaching.

Applications

  • Check your heart condition as you serve God. Are you selfish in your motives, or do you fully submit to God, regardless of what He asks you to do or who to serve? There may be times when God asks you to do something you may not be comfortable with doing. However, God’s plans are always perfect, no matter what we think.
  • Check what you complain about. Are you complaining about petty things that don’t really matter in the grand plan of eternity? Are people more important to you than “things?” Or do you have your priorities backward?
  • When you go through a trial, do you reflect on why it may be happening? God may be using it as a teaching moment for you. How you respond to the teaching moments is important for your spiritual growth.
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Jonah Lesson Three

Jonah Lesson Three: Jonah 3:1-10 – Jonah’s Message to Nineveh

Then the word of the Lord came to Jonah a second time: 2 “Get up! Go to the great city of Nineveh and preach the message that I tell you.” 3 So Jonah got up and went to Nineveh according to the Lord’s command. 

Now Nineveh was an extremely large city, a three-day walk. 4 Jonah set out on the first day of his walk in the city and proclaimed, “In 40 days Nineveh will be demolished!” 5 The men of Nineveh believed in God. They proclaimed a fast and dressed in sackcloth—from the greatest of them to the least. 

6 When word reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat in ashes. 7 Then he issued a decree in Nineveh: 

By order of the king and his nobles: No man or beast, herd or flock, is to taste anything at all. They must not eat or drink water. 8 Furthermore, both man and beast must be covered with sackcloth, and everyone must call out earnestly to God.  Each must turn from his evil ways and from the violence he is doing. 9 Who knows?  God may turn and relent; He may turn from His burning anger so that we will not perish. 

10 Then God saw their actions—that they had turned from their evil ways—so God relented from the disaster He had threatened to do to them. And He did not do it. (HCSB)

Now that Jonah was released from the great fish, he received a second commission to go and preach a message to the city of Nineveh. Jonah repented from his previous disobedience and followed the command of Yahweh. Let’s take a closer look at the details in this passage.

Chapter two ended with Jonah being vomited onto dry ground. Now, the narrative quickly changes to God giving Jonah the command to preach to Nineveh a second time. Let’s consider this quick transition.

  • Did Jonah expect such a quick deliverance?
  • How much time passed between his deliverance and receiving the word of God?
  • Did Jonah simply wait on the beach, or did he go somewhere in the interim?
  • Scripture doesn’t specify, but it would be safe to conclude that at least a short period of rest occurred between the events allowing Jonah to regain his composure.

Now, let’s move on to the passage.

  • The first two verses of chapter three are almost identical to chapter one.
    • The same three imperatives are there; get up, go, preach.
    • However, in chapter three, the reason isn’t included. This is likely because Jonah already knew the reason, and the emphasis is on delivering the message.
  • The message would come from Yahweh. There are three possibilities to ponder regarding this message.
    • Was it the same message as before?
    • Was it a new message God was giving at this point?
    • Would God give the message to Jonah once he arrived in Nineveh?
  • We don’t know which of the three it was, but we do know the message would be from God, and it would be a formal proclamation similar to one made by an official messenger or ambassador.
  • Because Jonah was obedient this time, we might think he has learned his lesson. However, we’ll find out in chapter four that Jonah’s heart still wasn’t in the right place as he became angry when Nineveh was spared.
  • Starting in verse three, we see the primary contrast between chapters one and three.
    • In chapter one, Jonah got up to flee.
    • In chapter three, Jonah got up in obedience to go to Nineveh.
  • Depending on where Jonah began his journey, the trip would be approximately 500 hundred miles.
    • If Jonah traveled by camel or donkey, the trip would take about one month.
    • If Jonah traveled by foot, the journey would take even longer.
  • Depending on the translation you use, the description of Nineveh may vary.
    • In chapter one, it was described as a “great city” and here as an “extremely large city.” Both descriptions should be interpreted in the same manner. Its greatness was its size, not that it was viewed in a positive light.
    • Some translations add the phrase “to God” after the descriptor large or great. The reader should understand that the original Hebrew implied this, demonstrating God’s dominion over Israel’s biggest enemy.
    • Regardless of the Ninevites’ relationship with Israel, God cares deeply about every person and desires to see them turn from their wicked ways.
    • Historical records also record the vastness of the city and the administrative district of Nineveh.
      • Records from the first-century b.c. say the circumference of the city was fifty-five miles.
      • The administrative district included the cities of Assur, Calah, and Dur-Sharruken. A position supported by Genesis 10:11-12.
    • Regardless of the various possibilities for the size of Nineveh, the point to take from the verse is that Jonah’s mission was a three-day event.
      • Since Nineveh was a major diplomatic center during this period, God’s message could not be shared in a hasty manner.
      • Jonah would have had to travel to various sections of the city to ensure everyone either heard the message first-hand or the message would be spread by those who did hear it.
      • There is also a minority position on the interpretation of a three-day walk. The ancient Oriental practice of hospitality required a visit of three days; the first day for arrival, the second for the primary purpose of the visit, and the third day for the return.

Now let’s move on to the visit itself and the reaction of the city.

  • Although the passage doesn’t give details, it’s probably safe to conclude that Jonah didn’t just wander into Nineveh and start shouting God’s message of impending judgment as he walked the streets. 
  • Typically, the first day of an “official” visit would include meeting with officials and, most likely, the presentation of some type of gifts to the dignitaries. 
  • The official meeting may have taken place in the morning, allowing Jonah to begin preaching by the afternoon.
  • There is scholarly debate about the contents of the message Jonah preached to the city.
    • In Hebrew, the message was only five words long.
    • It was probably more likely the message would have been delivered in Aramaic, the typical language of the region at that time.
    • From chapter four, we can also conclude Jonah didn’t want the city to repent, so it’s possible the message only included the coming judgment.
    • However, proclamations of judgment often were thought to include an implied deliverance if the offenders repented.
      • The inhabitants of Nineveh certainly felt that the judgment was not an absolute certainty.
      • When Jonah said it would occur in forty days, it implied a sense of ambiguity.
        • Was it a message that the judgment was imminent?
        • Did it mean the judgment could be avoided if a change occurred within forty days?
    • There’s another aspect to consider regarding Jonah’s message from God.
      • If this was a proclamation of an unalterable impending judgment, the prophecy ended up being false.
      • However, we know that God doesn’t lie, so the correct understanding of the judgment is that it would occur in forty if Nineveh didn’t change its offensive behavior.
      • Additionally, the book of Jonah never declares that this judgment is a prophecy from God. It is a message to be preached against the city of Nineveh.
      • Jeremiah 18:7-8 also clarifies that when God pronounces a judgment against a nation or kingdom, the judgment won’t occur if they repent of their evil.
  • There are a few key points to take from the warning and judgment in this passage.
    • The seriousness of sin.
    • The certainty of judgment if the sin continues.
    • The warning to those outside the family of God and the use of believers to deliver the message.
    • God’s concern for those outside the family of God and His plan for using disciples in the grand picture of salvation.
  • The city’s response to the message is quite amazing.
    • It is evident from the context of the passage that Jonah’s message spread throughout the city.
    • Not only did the entire city hear the message, they believed the seriousness of the message.
    • Just like the sailors in Jonah 1:5, the Ninehites’ reaction is summarized in three verbs; believed, proclaimed, and dressed in. These verbs describe three stages of response; inward, articulated, and outward.
    • Since the passage doesn’t indicate Jonah preaching beyond the first day, it’s possible the initial proclamation had such an impact that nothing was required beyond that point.
    • It’s not far-fetched to say that a miracle occurred.
      • Because of Nineveh’s reputation and normal behavior, the odds were heavily stacked against a favorable response to Jonah’s message.
      • As a comparison point, when Jeremiah preached against Jerusalem about one hundred years later, he was arrested and imprisoned for treason.
      • Why would the Ninevites accept the strong message from a complete stranger?
      • Think of the questions that might be going through their minds.
        • Who was going to destroy the city?
        • How would it occur?
        • Why should we believe this message?
    • The reason they accepted the message is that they believed Jonah’s God would do it.
      • In the original Hebrew, Jonah uses the word Elohim instead of Yahweh to denote God.
      • Jonah wasn’t proclaiming the God of Israel to an unbelieving nation.
      • He was proclaiming the “supreme God” was about to show His power and judgment.
      • From the book, there is no indication the Ninevites turned from their gods.
      • The Ninevites acceptance of the message doesn’t appear to be a salvation event; it was a postponement of judgment decision.
      • They didn’t have a lasting repentance. Later, the Assyrians would be defeated when Sennacherib invaded Judah during the reign of Hezekiah.
    • The citizens then proclaimed a fast and dressed in sackcloth.
      • Because Jonah’s message was accepted, the citizens proclaimed a fast to ward off judgment.
      • The fast included all groups of citizens, regardless of socio-economic status.
      • Sackcloth was a traditional expression of mourning for the sins of a nation.
  • However, not only did the citizens of the city react favorably to the message, the king did the same thing.
    • From the context of the passage, it appears Jonah’s message first resonated with the common people, regardless of their status, and then made its way to royalty.
    • We don’t know with certainty who the king was, but historical records seem to point to Assur-dan III. 
    • The king reacts with fervor to Jonah’s message.
      • He took off his royal robe and put on sackcloth.
      • He sat in ashes, a sign of deep humiliation.
    • The king then issues a royal decree, an official response to Jonah’s message. The first two are external, and the other two are internal and spiritual.
      • The decree describes four behavioral responses to Jonah’s message.
        • Fasting, consisting of two parts.
          • A general order to not taste anything.
          • A specific order to avoid food and drink.
          • Since the king included animals in the fast, it was an indication of the desperate state of mind of the king.
        • Wearing sackcloth.
        • Pleading with God.
        • Turning from evil and violence.
          • Their lives should match their prayers.
          • It’s a typical Hebrew way of joining the general and the specific.
          • The command is also singular in nature. Each person was to turn from their evil and violent ways.
      • The king’s words in verse nine are very similar to what the ship’s captain said in 1:6.
        • Both were looking for a divine response to their predicament.
        • In the present case, the king was looking for the anticipated judgment to be avoided if they changed their behavior and demonstrated contrition.
  • One can imagine the anxiety the city was experiencing during those forty days.
    • There was hope but no guarantee that God would turn from the proclaimed judgment.
    • Did the anxiety increase as the days ticked down?
    • Did Jonah faithfully make use of the forty-day time period by sharing the truth of God with them?
    • Scripture isn’t clear on any of those points.
  • The fact the Ninevites turned from their evil way demonstrated they at least understood and acknowledged their actions.
  • At the end of the forty days, God saw they demonstrated genuine repentance.
    • They turned from their evil ways.
    • In response, God relented from executing judgment on them.
  • An unmistakable point here is that God has a compassionate heart and is always sensitive and receptive to those who cry out with a genuine heart for mercy.
    • God possesses incredible mercy.
    • God demonstrated incredible love.
    • We find here irrefutable evidence that God doesn’t wish for the destruction of the sinner. Instead, He longs for the redemption and reconciliation of even the most evil of people.
  • The narrative of the sparing of Nineveh in chapter three parallels Jonah’s own experience.
    • Jonah had been the object of divine anger, yet later experienced God’s miraculous redemption.
    • The same thing happened to the Ninevites.
    • The same is true of every believer who takes God’s promise through Jesus Christ of salvation.
      • All have sinned and stand condemned.
      • Through Jesus, all have a path to redemption.
  • There’s one further point to consider here.
    • What God accomplishes through a person may be unrelated to the heart condition of that person, in this case, Jonah.
    • A successful pastor may not be in a close, obedient relationship with God.
    • An unsuccessful past may not have lost touch with God.

Applications

  • When given a task by God, do it without delay. Not only should you do it without delay, but you should also do it with a proper heart condition.
  • If you have committed sins, demonstrate repentance with a humble heart. The Assyrians were mortal enemies of Israel. Yet, they were spared judgment, at least for a period of time, because they repented with a humble heart.
  • God is long-suffering. He always wants the lost to come back to Him. But the onus is on the sinner to turn and run to God. Never doubt that God loves every person. Because of that, we should never hold back the message of salvation from someone because we don’t like that person or people group. 
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Jonah Lesson Two

Jonah Lesson Two: Jonah 2:1-10 – Jonah’s Prayer

Jonah prayed to the Lord his God from inside the fish: 

2 I called to the Lord in my distress, 

and He answered me. 

I cried out for help in the belly of Sheol; 

You heard my voice. 

3 You threw me into the depths, 

into the heart of the seas, 

and the current overcame me. 

All Your breakers and Your billows swept over me. 

4 But I said: I have been banished 

from Your sight, 

yet I will look once more 

toward Your holy temple. 

5 The waters engulfed me up to the neck;

the watery depths overcame me; 

seaweed was wrapped around my head. 

6 I sank to the foundations of the mountains; 

the earth with its prison bars closed behind me forever! 

But You raised my life from the Pit, Lord my God! 

7 As my life was fading away, 

I remembered Yahweh. 

My prayer came to You, 

to Your holy temple. 

8 Those who cling to worthless idols 

forsake faithful love, 

9 but as for me, I will sacrifice to You 

with a voice of thanksgiving. 

I will fulfill what I have vowed. 

Salvation is from the Lord! 

10 Then the Lord commanded the fish, and it vomited Jonah onto dry land. (HCSB)

Before we start this lesson, let’s take a quick look at the ending of the first chapter. The sailors followed Jonah’s instructions to throw him into the sea. It’s safe to say that Jonah expected to die at that point. Instead, a huge fish swallowed Jonah, and instead of drowning in the sea, he finds himself in a most uncomfortable location. At the same time, Jonah may have started to rejoice in the fact he was alive and able to breathe. It would appear that at this point, Jonah sees a divine intervention in the fact that he didn’t drown and is now alive in a giant fish. Because of God’s intervention in this event, Jonah prays to God in a format that reminds us of a thanksgiving Psalm or prayer. The prayer contains four parts.

  • A summary of answered prayer – verse 2.
  • Details of his personal crises – verses 3-6a.
  • His divine rescue – verses 6b-8.
  • A vow of praise – verse 9.

Now, let’s take a closer look at this passage.

  • As Jonah comes to the realization he is alive, he prays to “his” God.
    • We could skim over the first verse without realizing the significance in the context of Jonah’s prayer.
    • Jonah acknowledges Yahweh’s position as Jonah’s God.
  • Jonah now prays to God as he is going through this trial, admittedly brought on by his own disobedience.
  • Jonah cries for help from “the belly of Sheol.”
    • In Hebrew thinking, it was a place of the dead, located under the earth and separated from God.
    • It was an expression signifying “being in the grave.”
    • Sheol was often thought to be under the floor of the ocean, and Jonah’s current location would place him close to Sheol.
    • The Old Testament understanding of death was close to a process instead of a single event. Jonah was undergoing a death process in the belly of the fish.
    • Jonah believed he was as good as dead as he began his prayer.
  • Jonah then recognizes God’s sovereignty in the event in verse three.
    • God is the one responsible for throwing Jonah into the sea, not the sailors.
    • The waves and breakers belonged to God.
  • In verse four, Jonah expresses both the depths of his despair and the heights of his hope.
    • Jonah has been banished from God.
      • The term “banished” is the same one used in Leviticus 21:7 to illustrate a woman whose husband has divorced her.
      • Jonah was out of favor with Yahweh.
    • However, Jonah had faith his relationship with Yahweh would be restored.
      • The expression “look once more toward your holy temple” may not refer to Jonah visiting the temple in Jerusalem, but Jonah’s intention to pray and his prayers reaching God.
      • It is also an indication Jonah will turn from running from God and accept the commission to take Yahweh’s message to Nineveh.
  • Verses five and six are connected to each other, representing Jonah’s current circumstances.
    • Verse five has similarities to Psalm 18:4 and 69:1. As Jonah contemplated his situation in the belly of the fish, he continued to reflect on his miraculous deliverance from drowning. Not only was he in the ocean depths, but his head was also wrapped in seaweed. The Hebrew word used for the neck is often translated in the Old Testament as “soul.” The wording should be interpreted as a reference to Jonah’s life.
    • In verse six, the phrase “sank to the foundations of the mountains” should be understood as the painful event of descending into his grave.
      • During the time of Jonah, it was a common belief the foundations of the mountains were in the depths of the oceans, covered by water.
      • Jonah was expressing the feeling of being as far removed as possible from other people. He was in the deepest part of the ocean, with help out of reach.
      • The term “prison bars” is difficult to interpret accurately.
        • It could refer to being in the depths of the ocean.
        • It could be a reference to Sheol, which was believed to be a fortified city in the underworld. Once the gates were closed behind a human soul, there was no leaving.
        • Once again, Jonah is expressing the deepness of his despair.
      • However, the last phrase in verse six is the turning point in Jonah’s prayer.
        • Jonah acknowledges Yahweh’s sovereign power. 
        • It’s a reference to the fish rescuing Jonah from the depths of the sea.
        • Jonah had been rescued from a hopeless situation by the power and grace of God.
        • Jonah is overcome with praise for God’s grace and mercy. 
  • Up until this point, we can draw a general conclusion about Jonah’s spiritual maturity; it wasn’t very good. However, through the four short chapters in the book, we do see him experiencing spiritual growth. In one aspect, Jonah is an Old Testament prodigal. Here verse seven is an example of where Jonah undergoes some spiritual growth.
    • In what Jonah may have thought were his last moments alive, he returns to God, who is the only avenue for salvation. 
    • The understanding of the Hebrew word translated to “remembered” is talking about the mental act of focusing attention on something and is almost exclusively used as a basis for taking action.
    • Just as in verse four, the temple does not mean the physical temple in Jerusalem. Jonah understood that his prayer had reached God’s heart.
  • Verses eight and nine conclude Jonah’s prayer, much like many psalms, with words of thanksgiving and praise.
    • A literal translation of the first part of verse eight would read, “those who guard/serve vanities of worthlessness.” The vanities refer to idols. In Old Testament times, these overwhelmingly referred to carved images that depicted some “god.” Today, those idols are anything that takes us away from focusing on God. Some examples are cell phones, social media, celebrities, and material possessions. One could argue there are more idols today than in Jonah’s day.
    • The second part of verse eight refers to idol worshippers missing out on the mercy and grace of God. Just as Jonah received mercy and grace once he turned back to God, idolaters could receive the same grace if they repented.
    • Just as chapter one ended with a sacrifice by the sailors and thanksgiving to God, here Jonah ends his prayer with a sacrifice by his voice of thanksgiving.
    • Jonah repents and says that he will fulfill what he has vowed. The vow was most likely connected to his role as a prophet, which he had walked away from when he tried to run to Tarshish. 
  • The chapter ends with God commanding the fish to vomit Jonah onto land.
  • We could view chapter two as the happiest section of the book.
    • Jonah comes to a decision of repentance for his act of running away.
    • Jonah affirms God’s sovereignty over creation.
    • Jonah is the recipient of mercy and grace in his deliverance.
    • He praises God with a spirit of thanksgiving.

As we look back on chapter two, we can summarize it with a few points.

  • In the first part, Jonah is deals with his own life and failings. He is indicating a willingness to repent.
  • At the same time, when we look at the book in its entirety, we see that Jonah hasn’t come to the point of complete repentance yet.
  • However, he is reflecting on the correct path, knowing that idols are worthless and only God is faithful.

Applications

  • Never lose sight of the fact that no matter how big our sin, whether before or after proclaiming Christ as our Lord, we can always restore the relationship if we are willing to reflect on our actions and repent.
  • No matter our circumstances, God can rescue us from them. It doesn’t always mean He will. Sometimes, we get ourselves in a bad situation through bad decisions, and we expect God to “rescue” us. It doesn’t always happen.
  • Never forget that God is sovereign over all creation. He is the creator, and we are the created.
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Acts Lesson Fifty-six

Acts Lesson Fifty-six: Acts 28:11-31 – Paul in Rome

11 After three months we set sail in an Alexandrian ship that had wintered at the island, with the Twin Brothers as its figurehead. 12 Putting in at Syracuse, we stayed three days. 13 From there, after making a circuit along the coast, we reached Rhegium. After one day a south wind sprang up, and the second day we came to Puteoli. 14 There we found believers and were invited to stay with them for seven days. 

And so we came to Rome. 15 Now the believers from there had heard the news about us and had come to meet us as far as the Forum of Appius and the Three Taverns. When Paul saw them, he thanked God and took courage. 16 When we entered Rome, Paul was permitted to stay by himself with the soldier who guarded him. 

17 After three days he called together the leaders of the Jews. When they had gathered he said to them: “Brothers, although I have done nothing against our people or the customs of our ancestors, I was delivered as a prisoner from Jerusalem into the hands of the Romans. 18 After they examined me, they wanted to release me, since I had not committed a capital offense.  19 Because the Jews objected, I was compelled to appeal to Caesar; it was not as though I had any accusation against my nation. 20 For this reason I’ve asked to see you and speak to you. In fact, it is for the hope of Israel that I’m wearing this chain.” 

21 Then they said to him, “We haven’t received any letters about you from Judea. None of the brothers has come and reported or spoken anything evil about you. 22 But we would like to hear from you what you think. For concerning this sect, we are aware that it is spoken against everywhere.” 

23 After arranging a day with him, many came to him at his lodging. From dawn to dusk he expounded and witnessed about the kingdom of God. He tried to persuade them concerning Jesus from both the Law of Moses and the Prophets. 24 Some were persuaded by what he said, but others did not believe. 

25 Disagreeing among themselves, they began to leave after Paul made one statement: “The Holy Spirit correctly spoke through the prophet Isaiah to your  ancestors 26 when He said, 

Go to these people and say: 

You will listen and listen, 

yet never understand; 

and you will look and look, 

yet never perceive. 

27 For the hearts of these people 

have grown callous, 

their ears are hard of hearing, 

and they have shut their eyes; 

otherwise they might see with their eyes 

and hear with their ears, 

understand with their heart, 

and be converted, 

and I would heal them. 

28 Therefore, let it be known to you that this saving work of God has been sent to the Gentiles; they will listen!” [29 After he said these things, the Jews departed, while engaging in a prolonged debate among themselves.] 

30 Then he stayed two whole years in his own rented house. And he welcomed all who visited him, 31 proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with full boldness and without hindrance. (HCSB)

I’m going to split this lesson into three parts.

  • Sailing to Rome – verses 11-16.
  • Paul’s first meeting with the Roman Jews – verses 17-22.
  • The Jew’s reaction to the Gospel – verses 23-31.

Sailing to Rome

The group spent three months in Malta before continuing their journey to Rome. Based on standard sailing times in the Mediterranean, they likely left around the beginning of February. Let’s look at some details from this section.

  • The twin brothers were tied to Greek mythology. Their names were Castor and Pollux, the sons of Zeus.
    • They were considered protectors of sailors.
    • They were a common feature of Roman ships as a plea for safety on the seas.
    • When their constellation was visible in the sky, it was considered a favorable omen for a smooth voyage.
  • Luke doesn’t specify if all 276 people continued on this ship or not. In the end, it doesn’t matter since the narrative is about Paul going to Rome.
  • The first stop on the voyage was at Syracuse, about 80 miles away.
    • Syracuse is located in the eastern section of southern Sicily.
    • There were two harbors there.
    • During the Roman period, it was the capital of the island.
    • Luke doesn’t give details for the three-day delay. It is possible the ship was doing business, or the winds were not favorable during that time.
  • The second stop was at Rhenium, 70 miles from Syracuse.
    • Rhenium is located at the southern tip of the boot of Italy, opposite Sicily and at the entrance to the straits of Messina.
    • It’s possible this leg didn’t go as planned as Luke says they “sailed around,” which may indicate the ship needed to tack against the wind.
  • The next stop was at Puteoli, about 210 miles from Rhenium through the straits of Messina. 
    • They encountered a favorable wind as the ship made very good time between the stops.
    • In Paul’s day, Puteoli was likely the main port in Italy for the grain fleet.
    • It is now known as Pozzuoli.
    • It was located about eight miles northwest of Naples and 130 miles by foot to Rome.
  • In their final stop before Rome, the party met a group of Christians who invited them to stay for seven days.
    • We shouldn’t be surprised that a Christian community was already established in Puteoli when Paul arrived.
      • The edict of Claudius, which Luke referred to in Acts 18:2, dealt with a dispute in the Jewish community in Rome.
      • The dispute appears to have involved Christ and is evidence the Gospel had reached Italy by a.d. 49.
      • Paul’s letter to the Romans is possibly the best evidence for a Christian church being established well before Paul’s arrival.
    • We might also marvel at the amount of freedom Paul enjoyed while being in custody. The freedom he enjoyed speaks to the level of trust Paul had established with his Roman guards.
  • The group now completed the journey to Rome on foot. The journey was about 130 miles and would have taken five days by foot.
    • On the Appian Way, about forty-three miles south of Rome, was the stopping place known as the Forum of Appius. It was here that Paul first encountered Christians living in Rome.
    • The group continued on, and about ten miles later, they were met by more believers at a way station known as Three Taverns.
    • It’s possible the two groups of Christians were from different house churches within the capital. Only here are Roman Christians mentioned in Acts. They would serve as a constant source of encouragement to Paul during his time in Rome.
  • Verse sixteen acts as a bridge between the travel narrative and Paul’s witness in Rome. Although Paul was given quite a bit of freedom, he was still under the supervision of a guard. Paul was a witness in chains.

Paul’s First Meeting With the Roman Jews

It’s interesting to note that as Luke begins to wind down the events in Acts, Paul’s witness is focused primarily on the Jews living in Rome. The reason for Paul’s journey to Rome was his appeal to Caesar. However, Luke doesn’t include anything regarding that meeting. Maybe the reader shouldn’t be surprised after all. A familiar pattern is repeated here; Paul’s initial preaching to the Jews, which is initially received in a favorable manner, followed by resistance, and finally, Paul turning to the Gentiles. Luke has emphasized this theme, Jewish rejection and Gentile acceptance of the Gospel, throughout Acts. Now, let’s take a closer look at Paul’s meeting with the Roman Jews.

  • Paul initiated the first conversation with the Jews.
  • Looking back at verse seventeen, it was a meeting with the Jewish leaders in Rome.
  • Rome had a large Jewish community, but it wasn’t a homogenous and seamless community. From the context of the passage, it appears there were several synagogues since “many” leaders came to him.
  • Paul then gives an abridged version of the circumstances that brought him to Rome. 
    • He hadn’t done anything against his fellow Jews or their customs.
    • He had been arrested in Jerusalem and handed over to the Romans.
    • The Romans found no substance to the charges against Paul and wanted to release him.
    • However, at every step the Jewish leaders in Jerusalem objected to Paul’s release.
    • Paul had no accusation against Israel.
      • He was a loyal Jew.
      • He was not guilty of any crime against the Jews.
      • He was innocent of any ill intent toward them.
      • He only wanted their commitment to Christ.
    • As stated in previous lessons, the real point of contention between Paul and the Jews was Paul’s belief in the resurrection of Jesus, that Jesus is both Messiah and Lord.
  • The Jewish leaders in Rome told Paul they hadn’t heard anything about him, either in official correspondence or by word-of-mouth. Although this may surprise us, we must also remember that Paul had left for Rome as late fall was setting in and, as evidenced by the storm they encountered, winter wasn’t far behind. 
    • The most likely reason for the Roman Jews not to have about Paul is because of winter and the delay in correspondence.
    • The other possible, albeit less likely reason, is that the Roman Jews were making a conscious effort to dissociate themselves from Paul and escape any fallout from the result of Paul’s trial.
  • Their second response, to hear about the Christian “sect,” indicates a lack of knowledge about the movement. This may seem puzzling since there was a well-established Christian community in Rome. It’s possible this lack of knowledge was due to the edict of Claudius.
    • The edict was issued about ten years prior to Paul’s arrival in Rome.
    • It involved a dispute within the Jewish synagogue over Christ.
    • If the Jewish leaders really didn’t know much about the Christians, it would seem the edict caused the synagogues to isolate themselves from the Christians completely.
    • It’s also possible the Roman Jews were being diplomatic and were keeping as much space as possible from the situation involving Paul.
  • From the Roman Jew’s actions, we deduce they found nothing wrong with Paul and had no accusation against him.
  • The first encounter with the Roman Jews focused on Paul’s innocence.
    • Paul didn’t have a martyr’s complex.
    • He didn’t come to Rome to die.
    • From the context of the last few chapters in Acts, it’s clear Paul expected to be released.
    • After his release, he likely felt he would evangelize Rome and then move west towards Spain.

The Jew’s Reaction to the Gospel 

In contrast to verse seventeen, it appears that a significantly larger contingent of Jews visited Paul in this section. Let’s take a deeper look at the final section of Acts.

  • Luke mentions that “many” came to see Paul. In Paul’s first meeting with the Roman Jews, he only met with the leaders. Now, it would appear that others joined in the meeting with Paul.
  • Since Paul was under guard, the Jews were required to visit him in his quarters. 
  • Paul spent the entire day presenting the Gospel to them.
  • Paul’s presentation focused on two terms.
    • The kingdom of God.
      • The Jews always looked to the coming of the Messiah.
      • When the Messiah came, God’s kingdom would be restored in a renewed Israel.
    • Jesus.
      • Jesus is at the center of God’s sovereign rule.
      • God’s people are gathered around Jesus.
  • The message throughout Acts had been this had already occurred with the birth, life, death, and resurrection of Jesus.
  • Paul presented the same message to the Roman Jews.
    • The Law of Moses.
    • The words of the Prophets.
    • Luke doesn’t specify which texts were used, but it’s safe to conclude they would have spoken about the Messiah’s suffering and resurrection.
    • Jesus also used the Law of Moses and the Prophets to speak about himself in Luke 24:27, 44-47.
    • Peter did the same in Acts 2:17-36 and 3:12-26.
    • Paul had previously spoken the same message in Pisidian Antioch in Acts 13:32-39.
  • The result was a sharp division between the Roman Jews.
    • Some were persuaded by Paul’s message.
    • Others refused to believe Paul.
    • However, the synagogue as a whole didn’t believe Paul’s message.
  • As the Jews were arguing or discussing Paul’s message, Paul put in one final shot by quoting Old Testament Scripture. Paul’s use of this passage prompted the Jews to leave en masse.
    • Paul uses a passage talking about future unbelief among the Jews and not a passage about the Messiah.
    • The term “correctly” in the original Greek means “the truth.”
    • The Holy Spirit spoke the truth through the prophet Isaiah about the unbelief in Israel.
    • Paul also begins to create “space” between himself and the unbelieving Jews.
      • In verse seventeen, he addressed them as brothers.
      • Now he addresses them with the term “your ancestors.”
      • Paul hadn’t stopped being a Jew, but his faith in Jesus separated him from the Roman Jews who refused to believe.
      • Paul wasn’t one of the hardhearted Jewish ancestors who rejected the Gospel.
  • The section from Isaiah that Paul quotes is from the Septuagint.
    • The Greek version of the prophecy focuses on the people’s stubbornness in refusing to accept the message.
    • Three types of perception are highlighted in the text.
      • Their eyes are closed to seeing the truth.
      • Their ears are closed to hearing the truth.
      • Their hearts are closed to accepting the truth.
    • An understanding of the message would have resulted in repentance and receiving God’s forgiveness and healing.
    • The Roman Jews matched the prophecy in Isaiah.
      • They heard Paul preach the Gospel, yet the hardness of their heart caused them to reject it.
      • In Paul’s message to the Jews, the Greek verb “to hear” occurs five times at key points.
      • The quote from Isaiah refers to hearing three times.
      • The point is hearing isn’t really hearing if there is no response to the message.
      • The final time Paul uses the Greek verb “to hear” is when he is talking about the Gentiles.
      • The Gentiles would hear with receptive hearts and repent.
  • As the Roman Jews left Paul, he declared the Gentiles would be the recipients of the Gospel.
    • However, we shouldn’t interpret this as meaning Paul had finally given up on the Jews.
    • Paul was always able to reach at least some Jews in his missionary journeys, including here in Rome. 
    • As Acts concludes, Luke writes that Paul welcomed all who visited him. This likely included some Jews.
    • The statement about the Gentiles responding to the message is not a declaration about Jewish exclusion from God’s Kingdom; it’s about the inclusion of Gentiles into God’s Kingdom.
  • Paul spent two years in Rome preaching the Gospel to all who visited him.
    • Although Paul was, in essence, under house arrest, he was still given the freedom to entertain visitors. 
    • Paul preached with boldness.
    • Paul preached without hindrance. This likely means the Romans allowed him to speak freely, seeing nothing dangerous or subversive in his message.
    • During this time, Paul was also busy writing epistles.
      • Ephesians.
      • Philippians.
      • Colossians.
      • Philemon.
    • Most believe Paul was released after this two-ear period, around a.d. 63.
      • Paul likely continued his evangelism in the eastern portion of the empire.
      • It’s also possible Paul fulfilled his desire to reach Spain with the Gospel.
      • In 2 Timothy 4:16-18, we read of a second trial containing a tone of resignation over Paul’s future.
      • Paul was beheaded in Rome by order of Emperor Nero around a.d. 67.
  • At the end of Acts, we see a Gospel that is without chains, victorious over every barrier of superstition and human prejudice.
  • Although Luke ends Acts rather abruptly, it wasn’t meant as a biography of Peter or Paul. Acts is a narrative about the early church’s expansion and influence on the world.
  • However, Acts is not a finished book. Chapter 29 is still being written. It is the longest chapter containing the largest amount of people involved in evangelism. Chapter 29 is being written by us, by every believer from the time of Paul until Christ’s return. The question posed to every follower of Christ is, “what will your contribution be?”

Applications

  • We need to have patience as we encounter storms and see things through to the end. Paul’s life was an endless series of storms, some more severe than others. Yet, Paul never lost sight of the commission he was given, taking the message of the Gospel wherever Christ sent him. Do our lives exhibit the same traits? Or do we put into the nearest port and call off our journey as soon as things get rough? 
  • Don’t be afraid to preach the Gospel. Fear was never an issue with Paul; it shouldn’t be with us, either. However, some people feel they aren’t qualified or are just uneasy talking about the Gospel. If your church has any classes on evangelism, join the class. If you aren’t in a small group, join one and bring up the topic of evangelism. You could even ask who is actively involved in evangelism and your desire to participate with them and learn. There are numerous good books about sharing your faith. A couple that I have read are Share Jesus Without Fear and Evangelism Is…How to Share Jesus with Passion and Confidence.
  • Don’t limit yourself to evangelizing only a specific group of people. Paul always had a heart for his fellow Jews, yet he only had marginal success with that group. Instead, the Holy Spirit led him to evangelize the Gentiles, and the results were amazing. There’s a lesson for us here. Don’t be dogmatic in your evangelism. You may have a preference but go where the Spirit leads you and watch an amazing harvest unfold. 
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Acts Lesson Fifty-five

Acts Lesson Fifty-five: Acts 27:39-28:10 – Shipwrecked on Malta

39 When daylight came, they did not recognize the land but sighted a bay with a beach. They planned to run the ship ashore if they could. 40 After casting off the anchors, they left them in the sea, at the same time loosening the ropes that held the rudders. Then they hoisted the foresail to the wind and headed for the beach. 41 But they struck a sandbar and ran the ship aground. The bow jammed fast and remained immovable, while the stern began to break up by the pounding of the waves. 

42 The soldiers’ plan was to kill the prisoners so that no one could swim away and escape. 43 But the centurion kept them from carrying out their plan because he wanted to save Paul, so he ordered those who could swim to jump overboard first and get to land. 44 The rest were to follow, some on planks and some on debris from the ship. In this way, everyone safely reached the shore. 

28 Once ashore, we then learned that the island was called Malta. 2 The local people  showed us extraordinary kindness, for they lit a fire and took us all in, since it was raining and cold. 3 As Paul gathered a bundle of brushwood and put it on the fire, a viper came out because of the heat and fastened itself to his hand. 4 When the local people saw the creature hanging from his hand, they said to one another, “This man is probably a murderer, and though he has escaped the sea, Justice does not allow him to live!” 5 However, he shook the creature off into the fire and suffered no harm. 6 They expected that he would swell up or suddenly drop dead. But after they waited a long time and saw nothing unusual happen to him, they changed their minds and said he was a god. 

        7 Now in the area around that place was an estate belonging to the leading man of the island, named Publius, who welcomed us and entertained us hospitably for three days. 8 Publius’s father was in bed suffering from fever and dysentery. Paul went to him, and praying and laying his hands on him, he healed him. 9 After this, the rest of those on the island who had diseases also came and were cured. 10 So they heaped many honors on us, and when we sailed, they gave us what we needed. (HCSB)

I’ll be splitting this lesson into two parts.

  • The shipwreck – verses 27:39-44.
  • Their time on Malta – verses 28:1-10.

The Shipwreck

As the sun comes up on the people aboard the ship, they come to the conclusion they didn’t know where they were. However, they did see a beach that offered the opportunity to sail the ship, so they hoped, onto land after their two-plus-week adventure of riding out a storm. Let’s take a look at this section.

  • The best way to get everyone to shore and assess the condition of the ship was to run it aground on the sand of the beach.
  • Since they now intended to sail the ship onto the beach, they no longer needed the anchors to hold them in place. The crew cut the rope securing the anchors to the ship.
    • A logical question would be, why didn’t they raise the anchors instead of cutting the rope?
    • It’s possible they knew the ship was beyond repair, and there was no need to keep them.
    • It could have been more dangerous to try and raise the anchors, either one at a time or all at once, under the current sea conditions.
  • The rudders of ancient ships were large paddles. During a storm, they would be raised and tied down on the deck of the ship. Now, it was necessary to lower the rudders and try and steer the ship onto the beach.
  • The foresail was in the front of the ship and was often a primary means of guiding ships as they sailed.
  • Their plan was going well.
    • They were moving again.
    • They were headed towards the beach, their intended destination.
  • Then, they hit a sandbar, and further forward progress became impossible.
  • Although Luke doesn’t specify, it would appear from the context of the passage, both this one and the preceding lesson, that the ship was now in an area where the waves were breaking as they neared the shored. 
    • The resulting waves crashing on the back of the ship were steadily breaking up the rear of the ship.
    • One gallon of water weighs 8.3 pounds.
    • It is easy to estimate that each wave would have hundreds of gallons of water crashing against the ship. This would translate to thousands of pounds of force repeatedly hitting the ship, which wasn’t moving.
  • It became apparent to those on the ship they wouldn’t be able to stay onboard, and if they didn’t get off quickly, they were in danger of being injured or killed as the ship continued to break apart.
  • The soldiers then decided to kill the prisoners before getting off the ship was necessary. 
    • Roman law held guards personally responsible for those placed in their charge.
    • Guards who allowed prisoners to escape could be executed in these cases.
  • However, Julius stopped the soldiers from killing the prisoners because he wanted to preserve Paul’s life. Let’s look at some components of this truth.
    • We see another example of a Roman official who intervened to save Paul’s life.
    • It is evident that Paul’s presence on the ship was responsible for the preservation of the others on the ship, specifically the prisoners.
  • With the skiff now gone, the only way to shore was either by swimming or holding onto pieces of the ship.
    • Those who could swim were ordered to go first.
    • The rest made it to shore by holding onto floating pieces of the ship.
  • Luke then reiterates that everyone on board made it safely to shore.
  • From Acts 27:23 on, it is clear Paul’s presence on the ship and God’s protection of Paul were responsible for the deliverance of all 276 people on the ship.
  • In an interesting reversal of fortunes where many ancient shipwrecks were attributed to one person on board the ship, here the opposite occurred. Paul had advised against sailing, and if they had listened to him, they would not have experienced the storm. It was Paul’s presence that was the key to the deliverance of all on board.

Their Time on Malta

I will split this section into two parts.

  • Recovering from the storm – verses 1-6.
  • Ministry in Malta – verses 7-10.

Remembering back to Acts 27:39, all the people aboard the ship had no idea where they were. Even the seasoned sailors were now in a new location. For us today, exploring and visiting new places can be quite exciting; however, in the ancient world, that was not always the case. Sometimes those new locations didn’t want visitors, and the situation could instantly turn violent. Thankfully, that wasn’t the case, as those aboard the ship all make it to land.

  • They found out they were on Malta. Luke doesn’t tell us whether or not anyone on board previously knew of Malta, but that isn’t relevant for the events that followed.
  • Although Malta wasn’t on their original path, it did offer a relatively easy journey to Rome.
  • From the actions of the residents of Malta, they may have become accustomed to shipwrecks along their shore.
    • They treated passengers with kindness.
    • They lit a fire to warm them and help them to dry.
    • It’s possible they also provided some type of shelter to protect them from the rain.
  • Paul, never afraid of hard work, assisted in the gathering of firewood. However, in gathering the firewood, Paul brought along an unwanted visitor.
    • Because of the cold and damp conditions, the cold-blooded snake was in a semi-hibernating state.
    • Whether the snake was directly in the fire or close, the heat revived the reptile, and as Paul placed the firewood, the snake bites and locked onto Paul’s hand.
    • The Greek term Luke uses to denote the snake is normally used to identify a viper. 
    • However, this presents a problem. Modern-day Malta has no poisonous snakes. 
      • It’s entirely possible in the intervening 2,000 years that all poisonous snakes have been eradicated from Malta.
      • It’s also possible the snake wasn’t a viper but a harmless species of snake.
  • Although there is doubt from the text on whether or not the snake was a viper, the natives of Malta had no such reservation. They viewed the snake as venomous and expected Paul to perish.
    • The residents of Malta obviously knew their island better than we do.
    • Their reaction to the situation is the best clue as to how we should interpret the classification of the serpent.
  • From the perspective of the residents and the fact everyone had survived a shipwreck, they were convinced that Paul was receiving divine judgment.
    • Paul may have survived the shipwreck, but he wouldn’t survive the snake bite.
    • Their view reflected a common ancient concept.
      • The Romans told a story of a prisoner who escaped a shipwreck but died from a snake bite while recovering on the beach.
      • Jewish tradition had a story of a murderer who was killed by a viper.
    • But Paul was no criminal, and he shook the snake off of his hand and continued with what he was doing, showing no adverse effects from the snake bite.
  • As the residents of the island realized Paul was suffering no ill effects from the bite, they changed their view of Paul.
    • Paul was no longer a criminal receiving punishment for his actions.
    • Instead, in their minds, Paul was a god!
  • The reader might expect Luke to expound upon this incident and provide details on how the islanders reacted when they decided he was a god and how Paul handled their reaction.
  • But that wasn’t the point for Luke in writing this section. Luke was emphasizing the fact Paul was completely under the protection  of God.
    • Paul was delivered from a storm at sea.
    • Paul didn’t die after being bitten by a viper.
    • In both cases, Paul was the beneficiary of miracles.
    • Throughout Acts, miracles are associated with service to God. The miracles provide the opportunity for sharing the Gospel. 
    • Although Luke doesn’t give any evidence that Paul shared the Gospel while on Malta, it would seem to be entirely out of character if he didn’t seize the opportunity to talk about Jesus with the residents of the island. 

Luke now switches scenes from the initial landing on the beach to Paul’s healing ministry on Malta. What Luke doesn’t specify is how much time elapses between the initial landing on the beach and what transpires beginning in verse seven. We could make an educated guess based on the normal sailing window in the Mediterranean, and it was around late September to early October when they encountered the storm. Include the accepted norm of sailing beginning again in February and the likelihood they would have started their trip as soon as it was possible, then anywhere from one to three weeks could have transpired between their initial arrival on Malta and the healing ministry beginning. Let’s look at these four verses in detail.

  • Publius is identified as the leading man on the island. Researchers have discovered inscriptions on Malta with the same name and title.
  • Luke says that Publius welcomed “us” and showed hospitality for three days.
  • Who are the “us” Luke is referring to?
    • It’s possible it includes all 276 people aboard the ship. However, that is unlikely given the fact that this is a substantial number of people to stay in one place, even if it was the residence of the leading official of the island.
    • It makes more sense Luke is referring to the small Christian delegation.
  • Publius’s father was sick with fever and dysentery. 
    • It may have also included gastric fever caused by a microbe in goat’s milk.
    • At one time, it was so common it was referred to as Malta fever.
  • Paul went to the sick man and laid hands on him while praying.
    • This is the only time in Acts where praying and laying on of hands occurs together in a healing.
      • They occur together in commissioning narratives.
      • Paul was healed of his blindness when Ananias laid hands on him, but prayer wasn’t mentioned.
      • The closest parallel is when Jesus healed Peter’s mother-in-law in Luke 4:38f.
    • The news of the official’s father being healed spread like wildfire across the island.
    • Luke says the rest of those on the island who were sick came to Paul and were healed.
    • When it came time for everyone to continue the journey to Rome, the residents of Malta honored them and provided provisions for the remainder of their journey.
    • Luke’s emphasis on Maltese hospitality bears a closer look.
      • They welcomed the shipwrecked party with “extraordinary kindness.”
      • Publius welcomed them and showed hospitality.
      • The travelers were honored and given provisions as they readied to depart for Rome.
      • The hospital the Maltese extended reminds us of the hospitality the Sidonians showed in Acts 27:3.
      • Perhaps Luke was showing that simple pagan “barbarians” could extend hospitality to others and possessed the potential to become Christians.
      • Their hospitality would be a stark contrast to the reception Paul would receive from the Jews in Rome.

Applications

  • As we go through life, there will often be times when things don’t go according to plan. In this passage, it was the ship striking the sandbar and breaking apart. We shouldn’t be surprised when we hit “sandbars” in our lives. When that happens, we shouldn’t panic or lose sight of the end goal. Instead, make adjustments as necessary and continue forward with whatever God has for you to do.
  • Expect hospitality and friendship in unlikely places. It may not happen often, but God will present opportunities when we least expect it for us to be blessed and to bless others. Friendship and encounters with others should never be a one-way street unless it is us, blessing unbelievers. 
  • Use your talents and spiritual gifts whenever the opportunity arises. Too often, we try to live our “ministry” in a box instead of using it freely. For example, a former pastor of mine related a story about a very famous “healing” minister who was traveling through the area and charging fees to attend a healing conference in an auditorium. The former pastor said if this person really had a gift of healing, he should be visiting the hospitals free of charge instead of selling tickets and making a hefty “appearance” fee.  
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Acts Lesson Fifty-four

Acts Lesson Fifty-four: Acts 27:1-38 – Sailing for Rome

When it was decided that we were to sail to Italy, they handed over Paul and some other prisoners to a centurion named Julius, of the Imperial Regiment. 2 So when we had boarded a ship of Adramyttium, we put to sea, intending to sail to ports along the coast of Asia. Aristarchus, a Macedonian of Thessalonica, was with us.  3 The next day we put in at Sidon, and Julius treated Paul kindly and allowed him to go to his friends to receive their care. 4 When we had put out to sea from there, we sailed along the northern coast of Cyprus because the winds were against us. 5 After sailing through the open sea off Cilicia and Pamphylia, we reached Myra in Lycia. 6 There the centurion found an Alexandrian ship sailing for Italy and put us on board. 7 Sailing slowly for many days, we came with difficulty as far as Cnidus. Since the wind did not allow us to approach it, we sailed along the south side of Crete off Salmone. 8 With yet more difficulty we sailed along the coast and came to a place called Fair Havens near the city of Lasea. 

9 By now much time had passed, and the voyage was already dangerous. Since the Fast was already over, Paul gave his advice 10 and told them, “Men, I can see that this voyage is headed toward damage and heavy loss, not only of the cargo and the ship but also of our lives.” 11 But the centurion paid attention to the captain and the owner of the ship rather than to what Paul said. 12 Since the harbor was unsuitable to winter in, the majority decided to set sail from there, hoping somehow to reach Phoenix, a harbor on Crete open to the southwest and northwest, and to winter there. 

13 When a gentle south wind sprang up, they thought they had achieved their purpose. They weighed anchor and sailed along the shore of Crete. 14 But not long afterward, a fierce wind called the “northeaster” rushed down from the island. 15 Since the ship was caught and was unable to head into the wind, we gave way to it and were driven along. 16 After running under the shelter of a little island called Cauda, we were barely able to get control of the skiff. 17 After hoisting it up, they used ropes and tackle and girded the ship. Then, fearing they would run aground on the Syrtis, they lowered the drift-anchor, and in this way they were driven along. 18 Because we were being severely battered by the storm, they began to jettison the cargo the next day. 19 On the third day, they threw the ship’s gear overboard with their own hands. 

20 For many days neither sun nor stars appeared, and the severe storm kept raging. Finally all hope that we would be saved was disappearing. 21 Since many were going without food, Paul stood up among them and said, “You men should have followed my advice not to sail from Crete and sustain this damage and loss. 22 Now I urge you to take courage, because there will be no loss of any of your lives, but only of the ship. 23 For this night an angel of the God I belong to and serve stood by me, 24 and said, ‘Don’t be afraid, Paul. You must stand before Caesar. And, look! God has graciously given you all those who are sailing with you.’ 25 Therefore, take courage, men, because I believe God that it will be just the way it was told to me. 26 However, we must run aground on a certain island.” 

27 When the fourteenth night came, we were drifting in the Adriatic Sea, and in the middle of the night the sailors thought they were approaching land. 28 They took a sounding and found it to be 120 feet deep; when they had sailed a little farther and sounded again, they found it to be 90 feet deep. 29 Then, fearing we might run aground in some rocky place, they dropped four anchors from the stern and prayed for daylight to come. 

30 Some sailors tried to escape from the ship; they had let down the skiff into the sea, pretending that they were going to put out anchors from the bow. 31 Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” 32 Then the soldiers cut the ropes holding the skiff and let it drop away. 

33 When it was about daylight, Paul urged them all to take food, saying, “Today is the fourteenth day that you have been waiting and going without food, having eaten nothing. 34 Therefore I urge you to take some food. For this has to do with your survival, since none of you will lose a hair from your head.” 35 After he said these things and had taken some bread, he gave thanks to God in the presence of all of them, and when he broke it, he began to eat. 36 They all became encouraged and took food themselves. 37 In all there were 276 of us on the ship. 38 When they had eaten enough, they began to lighten the ship by throwing the grain overboard into the sea. (HCSB)

I will split this lesson into two parts.

  • Smooth sailing – verses 27:1-8.
  • Stormy seas – verses 27:9-38.

Smooth Sailing

As the journey begins, we should note that Luke is in the travel party since he used the term “we” were to sail to Italy. There were sections in Acts where Luke was separate from Paul, but that is not the case as the journey begins. Let’s take a closer look at this section.

  • Two people are identified in the party besides Paul.
    • Luke may have been allowed to accompany Paul as his personal physician.
    • Aristarchus was most likely Paul’s personal attendant.
  • In addition to Paul, there were other prisoners on the ship.
    • A closer look at the original Greek shows the meaning to be “others of a different kind.”
    • These other prisoners were going to Rome to be executed and not to stand trial.
  • The prisoners were handed over to a centurion named Julius.
    • Being a member of the imperial regiment meant Julius was part of the auxiliary forces comprised of the local population.
    • Julius could also have been a special officer representing the emperor and not attached to a specific military unit.
  • The group boarded a ship from Adramyttium.
    • Adramyttium was the seaport of Mysia, southeast of Troas.
    • The ship was most likely a coastal vessel. These would travel along the short and stop at various ports along the journey.
    • It would have been unusual to find a ship sailing directly to Rome from Caesarea.
    • Julius probably took the first available ship with the intention of transferring to another ship later in the journey.
    • The ports along the southern coast of Asia (modern-day Turkey) would offer many chances of finding a ship bound for Rome.
  • The first stop was at Sidon, approximately seventy miles north.
    • Most likely, the ship needed to load or unload cargo there.
    • Paul was also allowed to visit Christian brothers and sisters in the city.
    • The establishment of a church in the city may be linked to early mission work mentioned in Acts 11:19.
    • Receiving “their care” was a reference to Paul receiving food and supplies for the journey since passengers were expected to provide for themselves.
  • Julius extended kindness to Paul by allowing him to visit these Christians.
    • It is apparent Paul garnered a high level of trust and esteem from the centurion.
    • It also testifies to the generous spirit of Julius.
    • Once again, Luke portrays Roman military leaders in a positive light.
  • Once the ship left Sidon, it sailed along the northern coast of Cyprus, using the island to block unfavorable winds. 
  • The ship then headed north from Cyprus to sail along the southern coast of Asia, skirting the regions of Cilicia and Pamphylia before reaching the port Myra located in Lycia.
    • Lycia was the southernmost portion of Asia.
    • Myra was the main port for ships that carried supplies throughout the Roman empire.
      • Grain from Egypt passed through the port.
      • It was the main hub for ships sailing between Alexandria and Rome.
      • Grain ships were often quite large, often in excess of one thousand tons and over one hundred feet in length.
  • From the context later in the chapter, it is evident the group now boarded a grain ship headed to Rome.
  • It was customary for grain ships to sail to the north of Crete as they made their way to Rome.
  • The distance from Myra to Cnidus is approximately 130 miles and shouldn’t have taken “many days.” 
  • However, the winds were not cooperating, and as the ship approached Cnidus, located in modern-day southwest Turkey, they needed to divert course and sail south of Crete.
  • Instead of sailing north of Crete and off the southern coast of Greece, the ship is now pushed far off course.
  • The trip was getting more arduous, and with difficulty, the ship made its way to Fair Havens.
  • It was time for the group to take stock of the situation and decide how they should proceed.

Stormy Seas

Up to this point, Luke had given precise details regarding the route of travel. Now, he provides a fairly precise clue as to the time of year. Luke lets us know the “Fast” was already over. He is referring to the Day of Atonement or Yom Kippur since these events took place in either a.d. 59 or 60, which would place it towards the end of September or the beginning of October. The time the lost from Myra to Fair Havens had resulted in a delay where navigation on the Mediterranean was problematic. It was well known that navigation in this part of the Mediterranean was dangerous after September 14th and impossible after November 11th, and didn’t resume until the beginning of February. Let’s consider some points as they discuss whether to continue or not.

  • Paul may not have been a ship’s captain, but he was familiar with the Mediterranean and would likely know they were now entering a time of the year where travel would be extremely dangerous.
  • They had already encountered bad winds, which had blown them off course and delayed them.
  • The port at Fair Havens was not considered a suitable place to spend the winter.
    • It was open on a 180-degree arc and faced to the east.
    • The dangerous winter winds were generally from the east and northeast.
  • The ship’s crew knew of another port, Phoenix, a short distance to the west, where the opening of the port faced northwest and southwest, creating a better shelter from the winds.
  • Whether or not Paul’s words about the dangers of continuing the journey were prophetic, we don’t know for certain.
  • Since this was likely an imperial grain ship, the centurion would make the final decision.
  • After what was most certainly a lively debate about the pros and cons, the centurion decided to listen to the captain’s advice and continue the journey.

They left the relative safety of the harbor and began what they thought would be a short journey along the southern coast of Crete to Phoenix. However, not long after leaving Fair Havens, the winds again became their enemy. Let’s now take a closer look as the storm begins to rage.

  • As the ship left Fair Havens, a gentle southerly wind began to blow, and the sailors felt this was a positive sign they could make it safely to Phoenix.
  • The total distance from Fair Havens to Phoenix was about 35 miles in total.
    • They would travel six miles west and round Cape Matala.
    • The route would proceed north and then due west again.
  • With a favorable wind, this should have only taken a few hours.
  • The topography of Crete now likely came into play.
    • Crete has numerous mountains, some rising 7,000 feet above the sea.
    • Anyone who has ever lived around mountains knows it is not unusual to get powerful downslope winds.
  • The Greek word Luke uses to describe the “fierce” wind is typhonikos. 
    • In both Greek and English, the word describes a whirling, cyclonic wind formed by opposing air masses.
    • Luke called it the “northeaster,” the deadly winter storm of the Mediterranean.
  • Ships of that day were not built to withstand such storms. Instead of trying to fight against the wind, they would have shortened the sails and attempted to make progress the best they could towards Phoenix.
  • However, the ship was pushed about 25 miles southwest past an island called Cauda.
  • As the ship passed along the southern coast, they were offered a brief respite from the wind and were able to secure the ship as best they could.
    • The first step was to pull in the lifeboat. This was completed with some difficulty and likely required the assistance of some of the passengers since Luke uses the term “we.”
    • Then they used rope or cables passed under the ship to help reinforce the hull.
    • Finally, they lowered the drift anchor to slow their progress.
  • They were fearful of running aground on Syrtis.
    • Syrtis was a series of sand bars and shoals located off the North African coast.
    • They were located about 400 miles south of Cauda.
    • They were a well-known menace to shipping, and the sailors were taking no chances about the ship running aground.
  • In a storm of this magnitude, there wasn’t much a 1st-century ship could do.
    • They likely had lowered the sails.
    • Those on board were spectators as the storm drove the ship along.
  • It’s reasonable to conclude the ship was developing leaks as they began to throw the cargo overboard.
    • They may have thrown some of the grain overboard, but we know from later in this passage they didn’t throw all of it overboard.
    • Non-essential gear would also have been some of the first to go.
    • The crew was playing a balancing act; how much to discard to keep the ship afloat without throwing too much away.
  • The crew had now lightened the load to the point that the ship could stay afloat. For days those on the ship didn’t see the sun or the stars, only an ominous gloom as the storm continued to rage.
  • With no compass, the crew could only guess their location, and they were on a downward spiral of losing hope of being saved.
  • Luke may have intended a hidden meaning by the use of the phrase “being saved.”
    • He could have meant their physical salvation.
    • He could have meant their spiritual salvation.
      • For the Christians on board, they were already saved in a spiritual sense.
      • The same couldn’t be said for the pagans.
      • Luke doesn’t say whether or not Paul had preached to those on board during the storm, but it would seem, given the circumstances, that Paul didn’t miss an opportunity to share the Gospel.
  • As we read the account of this storm, we are reminded of the storm during the voyage of Jonah.
    • In the case of Jonah, the crew also threw cargo and equipment overboard.
    • They feared for their life.
    • Ultimately, the ship and crew were delivered.
    • However, there is a significant difference between the two events.
      • Jonah’s presence is the reason for the storm, and when he was thrown overboard, the storm ceased, and deliverance was ensured.
      • In the events in Acts, it’s Paul’s presence that leads to the deliverance of the ship and all those on board.
  • In the depths of their despair, Paul comes and speaks a message of encouragement.
    • Paul begins with an “I told you so” moment. It would be easy to misunderstand and think Paul was chastising them. 
    • Paul’s previous message was prophetic. He warned of the danger, was ignored, and it had come to pass.
    • In the same way, Paul’s current message, that everyone on board would be saved, was prophetic. Paul had been correct with his first message. Now, they needed to trust that he was speaking the truth once again.
    • The message was given by an angel to Paul during the night. The angel’s message contained two promises.
      • Paul would appear before Caesar. This was God’s plan, and it wouldn’t fail.
      • All those on the ship would be delivered from the storm.
      • Once again, unmerited grace will deliver people when all seems lost.
    • The situation now changes from one of despair to one of hope.
  • The deliverance does come with one caveat; the ship would have to run aground on an island. The implication is the ship would be lost in the process of its deliverance.
  • It was now the fourteenth day since the ship had been driven by the storm across the Adriatic Sea. The location needs some clarification. 
    • In modern times we understand the Adriatic Sea to refer to the body of water between Yugoslavia and eastern Italy. However, ancient writers referred to it as the Gulf of Adria.
    • In ancient times the Adriatic Sea was understood to mean the north-central Mediterranean between Greece and Italy and extending south to Crete and Malta.
  • The ship had been blown across 475 miles from Cauda to Malta.
  • On the northeastern tip of Malta, there is a feature known as Point Koura. The breakers against Point Koura can be heard for miles. It may have been the sound of these breakers that alerted the crew to approaching land.
  • The crew then began to take soundings. With the depth decreasing on two successive soundings, the crew realized the ship was rapidly approaching shore, with the inherent danger of hitting the rocks and breaking apart.
  • To avoid that possibility, the crew dropped four anchors to slow the ship and keep the bow pointed towards the coast. This was a common practice among ancient seafarers.
  • In a scene reminiscent of the shipwreck of Odysseus, the pagan sailors now prayed to their “gods” for daylight and deliverance. 
  • Their prayers would be ultimately answered, not by their “gods” but by Paul’s God.
  • However, before their final deliverance occurred, there was still some drama to unfold.
  • Some of the sailors demonstrated a lack of faith in their future deliverance and decided to take matters into their own hands.
  • Under the pretense of putting anchors out from the bow of the ship, which would help to stabilize it and was not an unusual practice, some of the sailors attempted to use the lifeboat and escape to shore.
  • Paul, knowing their intentions, informed the centurion that unless everyone stayed aboard, they wouldn’t be saved.
  • Obviously, Paul’s advice now went unquestioned as the soldiers immediately cut the ropes holding the lifeboat before anyone could get in.
  • The sun now began to rise on their day of deliverance.
  • Paul, knowing they would soon be headed to land, urges everyone to eat. Whether those on board had not eaten during the fourteen days or they had eaten very little because of the storm. Eating to regain energy was now essential.
  • Paul also tells them eating is connected with their deliverance, and none of them will suffer loss as they make their way from the ship to shore.
  • Paul then conducts what some have mistakenly interpreted as a form of the Lord’s Supper.
    • The breaking of bread and giving thanks was a traditional Jewish form of blessing a meal.
    • Paul was practicing this custom in the presence of a predominately pagan group.
    • Luke often depicted Jesus in meal scenes.
    • The implication is that Paul and other Christians are reminded of how Jesus broke bread with his disciples and continues to do so, as well as continuing to be present in the lives of believers.
    • The meal would have a meaning to the Christians on the ship that the pagans didn’t share. The Lord was always present with His people. The meal was more than sustenance; it was a sign of Jesus’ presence in their deliverance.
  • Paul’s confidence rubbed off on his shipmates as they all ate.
  • One might wonder why Luke would include the exact number aboard the ship, 276. The most plausible reason is to show this was a significant event, a host of people were saved from certain death at sea, and no one suffered any harm.
  • After everyone had eaten enough, they made final preparations to beach the ship. This involved throwing the remaining cargo overboard to lighten the ship and allow it to get closer to the shore before running aground.

Applications

  • Acting in a trustworthy and courteous manner will often lead to better treatment and acceptance from others, even if the two parties are on opposite sides of a dispute. Paul’s conduct had been above reproach, and the Roman soldiers treated him with respect and some measure of freedom. As we face struggles and persecution, we would do well to remember this. Too often, our present world would say we need to fight and be aggressive as we confront opposition. Except in confronting the Sanhedrin’s lies, Paul’s conduct had always been the pinnacle of cordiality.
  • Even if our message isn’t accepted, we should still speak the truth in whatever situation we find ourselves in. If our message has been rejected in the past, it shouldn’t prevent us from speaking the truth in the future. It’s easy to become discouraged and withdraw if we are consistently ignored or rejected. However, we need to continue to speak the truth no matter how often we are rejected.
  • If we find ourselves in the middle of a storm, do we act in a calm and faithful manner, or do we panic and look for the nearest exit? Sometimes the exit will lead us into bigger trouble. Go to God in prayer and surrender your situation to Him.
  • Give thanks even during your storms. Sometimes the storms come to test our faith. Sometimes the storms are to shape us for future service. We never know when God is using trials to mold us into what He desires. We are created to worship and serve God, not ourselves. 
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Acts Lesson Fifty-three

Acts Lesson Fifty-three: Acts 25:23-26:32 – Paul Before Agrippa

23 So the next day, Agrippa and Bernice came with great pomp and entered the auditorium with the commanders and prominent men of the city. When Festus gave the command, Paul was brought in. 24 Then Festus said: “King Agrippa and all men present with us, you see this man about whom the whole Jewish community has appealed to me, both in Jerusalem and here, shouting that he should not live any longer. 25 Now I realized that he had not done anything deserving of death, but when he himself appealed to the Emperor, I decided to send him. 26 I have nothing definite to write to my lord about him. Therefore, I have brought him before all of you, and especially before you, King Agrippa, so that after this examination is over, I may have something to write. 27 For it seems unreasonable to me to send a prisoner and not to indicate the charges against him.”

26 Agrippa said to Paul, “It is permitted for you to speak for yourself.” 

Then Paul stretched out his hand and began his defense: 2 “I consider myself fortunate, King Agrippa, that today I am going to make a defense before you about everything I am accused of by the Jews, 3 especially since you are an expert in all the Jewish customs and controversies. Therefore I beg you to listen to me patiently. 

4 “All the Jews know my way of life from my youth, which was spent from the beginning among my own nation and in Jerusalem. 5 They had previously known me for quite some time, if they were willing to testify, that according to the strictest party of our religion I lived as a Pharisee. 6 And now I stand on trial for the hope of the promise made by God to our fathers, 7 the promise our 12 tribes hope to attain as they earnestly serve Him night and day. King Agrippa, I am being accused by the Jews because of this hope. 8 Why is it considered incredible by any of you that God raises the dead? 9 In fact, I myself supposed it was necessary to do many things in opposition to the name of Jesus the Nazarene. 10 I actually did this in Jerusalem, and I locked up many of the saints in prison, since I had received authority for that from the chief priests. When they were put to death, I cast my vote against them. 11 In all the synagogues I often tried to make them blaspheme by punishing them. I even pursued them to foreign cities since I was greatly enraged at them. 

12 “I was traveling to Damascus under these circumstances with authority and a commission from the chief priests. 13 King Agrippa, while on the road at midday, I saw a light from heaven brighter than the sun, shining around me and those traveling with me. 14 We all fell to the ground, and I heard a voice speaking to me in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’  

15 “Then I said, ‘Who are You, Lord?’ 

“And the Lord replied: ‘I am Jesus, the One you are persecuting. 16 But get up and stand on your feet. For I have appeared to you for this purpose, to appoint you as a servant and a witness of what you have seen and of what I will reveal to you. 17 I will rescue you from the people and from the Gentiles. I now send you to them 18 to open their eyes so they may turn from darkness to light and from the power of Satan to God, that by faith in Me they may receive forgiveness of sins and a share among those who are sanctified.’  

19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision. 20 Instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance. 21 For this reason the Jews seized me in the temple complex and were trying to kill me. 22 To this very day, I have obtained help that comes from God, and I stand and testify to both small and great, saying nothing else than what the prophets and Moses said would take place — 23 that the Messiah must suffer, and that as the first to rise from the dead, He would proclaim light to our people and to the Gentiles.” 

24 As he was making his defense this way, Festus exclaimed in a loud voice, “You’re out of your mind, Paul! Too much study is driving you mad!” 

25 But Paul replied, “I’m not out of my mind, most excellent Festus. On the contrary, I’m speaking words of truth and good judgment. 26 For the king knows about these matters. It is to him I am actually speaking boldly. For I am convinced that none of these things escapes his notice, since this was not done in a corner. 27 King Agrippa, do you believe the prophets? I know you believe.” 

28 Then Agrippa said to Paul, “Are you going to persuade me to become a Christian so easily?” 

29 “I wish before God,” replied Paul, “that whether easily or with difficulty, not only you but all who listen to me today might become as I am—except for these chains.” 

30 So the king, the governor, Bernice, and those sitting with them got up, 31 and when they had left they talked with each other and said, “This man is doing nothing that deserves death or chains.” 

32 Then Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.” (HCSB)

I’ll split this lesson into three parts, with the last two being further divided.

  • Paul’s introduction to King Agrippa – 25:23-27.
  • Paul’s testimony – 26:1-23.
    • Introduction – 26:1-3.
    • Paul’s faithfulness to the Jewish hope – 26:4-8.
    • Paul’s persecution of Christ – 26:9-11.
    • Paul’s commission from Christ – 26:12-18.
    • Paul’s witness for Christ – 26:19-23.
  • The outcome – 26:24-32
    • Paul’s appeal for conversion – 26:24-29.
    • Paul headed to Rome – 26:30-32.

Paul’s Introduction to King Agrippa

Before diving into this passage, let’s take a moment to consider the first verse in this passage. One Jewish man who had been in confinement under false charges for over two years was drawing quite a bit of attention from the upper circles of society. Consider those who were gathered for this meeting.

  • King Agrippa and Bernice.
  • Festus.
  • Key military men.
  • Officers of the Roman government.
  • Likely some of the Jews.
  • Since Paul had been under house arrest for two years, it’s likely the vast majority of those present were aware of some of the details of the case.
  • Jesus had promised Paul he would witness before “Gentiles and kings” in Acts 9:15. It was now coming to pass.

Let’s look at Festus’ introduction of Paul to King Agrippa.

  • Festus was exaggerating when he said that the whole Jewish community appealed to him.
    • It made Festus appear important in the eyes of the Jews.
    • It also would make the Jews who were present feel better about the situation.
  • Festus declares that Paul is innocent of any wrongdoing, at least in regard to Roman law.
  • However, since Paul had appealed to Caesar, Festus was now obligated to send him.
  • Festus is implying that he is absolved of any consequences regarding Paul.
  • Paul is now responsible for the whole situation because he appealed to Caesar.
  • Festus now gives the agenda for the meeting. He needed something to put in the report that would go to the emperor regarding Paul.
  • But Festus had no specific charges against Paul. 
  • Festus needed Agrippa’s background and knowledge of Jewish religious matters to assist him in crafting a message to the emperor. It would make no sense to send Paul to Rome without any specific charge. 
    • These reports were not optional.
    • It could be fatal to Festus’ career if he failed to support his decision to send Paul to the emperor.
    • There’s a bit of irony in Festus’ statement in verse 27. The whole situation was unreasonable, and Paul should have been set free.

Paul’s Testimony

Introduction – 26:1-3

The first three verses are the formal introduction to Paul’s speech. The king now formally gives permission for Paul to address the assembly. Paul continues the solemn atmosphere set by the circumstances and audience who had gathered.

  • Paul begins his address by stretching out his arm to begin his defense.
    • This was not a gesture intended to quiet the assembly. Such a move would have been offensive to the king.
    • Instead, it was the typical outstretched arm of a Greek philosopher presenting his argument.
  • Of all the speeches recorded in Acts, this one is presented in the most elevated and cultured language.
  • This was not a defense in a formal sense. The hearing was designed to assist Festus in determining what to write in the report that would accompany Paul and be presented to the emperor.
  • Paul was not defending himself against any charge. Instead, he was giving his personal testimony as a Christian.
  • Paul then continues by saying he is fortunate to make his case before Agrippa. 
    • As the Jewish king, Agrippa would be familiar with Jewish customs and issues of dispute.
    • He was also a Hellenistic king living a Roman lifestyle.
    • This unique combination gave him perspective on the situation from both viewpoints.
    • It was also the reason Festus was eager to have Agrippa hear the case.
  • By this point, there is only one accusation left that was brought by the Jews.
    • Festus has already found Paul innocent of sedition and stirring up political unrest.
    • The charge that Paul defiled the temple had vanished due to a lack of witnesses.
    • The only charge left is that Paul was teaching against Jewish law.
  • Festus knew Agrippa was a better judge on those matters.

Paul’s Faithfulness to the Jewish Hope – 26:4-8

Paul begins his witness by outlining his early life and education in Judaism.

  • He grew up among his own people.
  • He lived and was educated in Jerusalem.
  • He was a member of the Pharisees and had lived according to the strictest requirements of Jewish religious law.
  • Just as Paul had done before the Sanhedrin, he states the real issue behind his arrest is his belief in the resurrection and that Jesus was the resurrected Messiah.
  • The hope of the promise made by God to Israel was the resurrection. 
  • The hope Paul spoke of aligned perfectly with Judaism but was missed by the religious leaders.
  • Let’s consider Paul’s “Jewishness.”
    • He was born a Jew.
    • He was raised a Jew.
    • He was trained in the strictest Pharisaic interpretation of Judaism.
    • He was still a Jew.
    • It was his faith in the resurrection that pointed to his loyalty to Judaism.
    • Israel’s hope in God’s promises was fulfilled in the resurrection of Jesus.
  • The hope of the resurrection is something about which the Jews were passionate.
    • They prayed for it night and day.
    • It was shared by all of Israel, the twelve tribes.
    • Yet it was this very hope that caused the Jews to hate Paul, make false accusations against him, and attempt on several occasions to kill him.
  • Paul then turns from addressing primarily Agrippa to addressing the entire crowd. Was Paul aiming for the Jews or the Gentiles?
    • Gentiles couldn’t understand the idea of a resurrection.
    • Except for the Sadducees, the Jews believed in the resurrection.
    • It was Christ’s resurrection that Paul always pointed to.
    • However, all of them, Jew and Gentile, found it incredibly hard to believe.

Paul’s Persecution of Christ – 26:9-11.

  • Not only had Paul been a strict Pharisee, but he had also been a persecutor of Christians.
  • Paul had once felt it was God’s will for him to do everything possible to oppose Christ and His followers.
    • Paul had received official documents from the Sanhedrin to find and arrest Christians.
    • In this address, Paul changes the title for followers of Jesus. He now calls them saints. 
    • Paul also adds that he was actively involved in the execution of Christians, “I cast my vote against them.”
  • Paul’s retelling of his actions now gets darker.
    • Paul attempted to make the saints blaspheme the name of Christ, most likely under duress.
    • Paul would route out the Christians in the synagogues.
    • Paul then expanded his activity to cities other than Jerusalem. 
      • Either Paul doesn’t mention them, or Luke feels it unnecessary to record them.
      • We do know it was on the way to Damascus where Paul’s persecution ended with his personal encounter with Jesus.

Paul’s Commission From Christ – 26:12-18

This is the third time in the book of Acts where Paul’s conversion is recorded. However, this one has the fewest details.

  • Paul’s blindness is not mentioned.
  • The visit with Ananias is not mentioned.

Instead, Paul’s emphasis is on his commission from Christ. But it’s not only the commission; it’s the connection of the commission with the location on the Damascus road. On his way from Jerusalem and Jewish territory to Damascus and Gentile territory, Paul receives his commission to bring the Gospel to all people. Paul wanted to place the emphasis of the encounter on the commission and not the experience.

There are several significant differences in the Damascus road encounter in this passage.

  • Paul saw a “heavenly light.”
    • This occurred around noon and outshone the sun. In previous accounts, the light was associated with Paul’s blindness.
    • Here, the heavenly light is associated with Paul’s commission to witness the light of the Gospel.
    • In addressing Agrippa and the Gentile audience, Paul wasn’t concerned with relaying the miracle of recovering his sight. He was attempting to bring them the light of the Gospel he had received on the road to Damascus and the commission to carry it to all people.
  • This is the only account that says all those traveling with Paul fell to the ground.
    • The purpose of stating that is to emphasize the reality of what happened.
    • Although everyone fell to the ground, only Paul experienced the conversion and calling.
  • The message Paul heard was in Hebrew.
  • Although all three accounts list the question Jesus asks Saul, “Why are you prosecuting me,” this is the only one that adds, “It is hard for you to kick against the goads.”
    • This statement was a common proverb at the time, especially among Greeks and Romans.
    • It would be understood to mean, “why are resisting your destiny or fighting the will of the gods.”
    • It fit the context of what Paul was doing.
    • Paul was fighting against God’s will of Paul being set apart from birth, Galatians 1:15, to accomplish His purposes.
    • It was futile and senseless to fight against God.
  • Christ’s commission to Paul is given in a format that reminds us of how Old Testament prophets were commissioned by God.
    • Paul was directed to rise and stand on his feet – Ezekiel 2:1.
    • Paul was being sent to proclaim the Gospel – Ezekiel 2:3.
    • Jesus would rescue Paul from his enemies – Jeremiah 1:8.
  • Paul’s task is contained in two words.
    • Servant.
      • This emphasizes Paul’s relationship with Jesus.
      • He would serve his Master.
      • He would be faithful to his Master.
    • Witness.
      • Paul would testify to what he had seen and heard.
      • Paul had seen the risen Lord.
      • Paul had heard His commission.
      • Paul’s entire story in Acts demonstrated his faithful witness before Jews and Gentiles, Greeks and Romans, the poor, the educated, and kings.
  • The role of witness is key for every disciple.
    • Everyone who has encountered the risen Christ is commissioned to be a witness. 
    • Christ was the servant of God who opened the eyes of the lost and bring light to the nations.
    • Those who proclaim Jesus brought the light of the Gospel.
  • The turning from darkness to light is to turn from Satan to God.
  • The idea of two extremes, light and darkness, is found throughout the New Testament and is a metaphor for divergent ways of living.
    • To live in darkness under the dominion of Satan and apart from God; to live a self-centered life.
    • To live in the light under the direction of the Holy Spirit following God’s will; a life marked by righteousness and not self.
  • Paul concludes his summary of the Gospel by describing two results of responding to Jesus.
    • The forgiveness of sins and the removal of the barrier that separates us from God.
    • A place among the saints in God’s eternal kingdom.
  • Paul had effectively used this hearing to preach the Gospel to Agrippa and the Gentiles who were gathered.

Paul’s Witness for Christ

Paul now continues with his personal history as a witness for Christ.

  • Paul had been obedient to the heavenly vision he received.
  • Paul had not “kicked against the goads.”
  • Paul had been faithful to preach the Gospel wherever the Holy Spirit led him.
    • Damascus.
    • Jerusalem.
    • All the regions of Judea.
      • There is scholarly disagreement on what this means as Acts doesn’t specify this in detail.
      • It could mean Paul preached in every region among both the Jews and Gentiles.
      • This understanding would fall in line with Paul’s pattern of preaching first in the synagogues before turning to the Gentiles.
      • Paul followed this pattern in Acts 13-19.
    • To the Gentiles.
  • Paul then states the reason for his missionary work.
    • People would repent.
    • People would turn to God.
    • These two actions go hand-in-hand. True repentance is evidenced by turning from sin and turning to God.
    • The proof of repentance is a life characterized by good works. The works don’t lead to salvation but are evidence of salvation.
  • Paul then gives details about the opposition he faced on his return to Jerusalem while carrying out the Lord’s commission.
    • A mob seized him and was intent on killing him because of his witness of Christ.
    • However, through this event and previous ones, Paul was kept safe by God.
    • There were no boundaries in Paul’s ministry.
      • He traveled far and reached many different people.
      • He witnessed to both the poor and the rich.
      • There were no social boundaries.
      • Paul preached the same message to the peasant farmers of Lystra and the Jewish king.
  • Now Paul gives his final reference to the Gospel in this speech; the key to salvation.
    • It was the death and resurrection of Christ.
    • This is a typical pattern throughout Acts.
      • Referring to the Old Testament and demonstrating from “Moses and the prophets” that the Messiah must suffer and rise from the dead.
      • Paul doesn’t reference the Old Testament texts in this passage.
    • Paul was the servant of the Servant. He was fulfilling his commission to be a witness to Christ.
    • As Paul was witnessing for Christ, it was allowing Christ to be the light to all nations and enabling anyone who responded in faith to share in the resurrection life.

The Outcome

Paul’s Appeal for Conversion – 26:24-29

When Paul spoke about the resurrection, it was too much for Festus. Previously, Festus had told Agrippa about his lack of understanding regarding Paul’s claim that Jesus had risen from the dead. In a way, Festus’ response of “Too much studying is driving you mad” was a compliment. Festus was showing genuine respect for Paul’s knowledge while at the same time showing a level of prejudice that is often directed at scholars. Paul politely tells Festus he is far from crazy; he is speaking the truth to the gathering.

Paul then directs his following remark to the king. We need to remember this meeting was held for the benefit of Agrippa, and Paul had consistently addressed the king with his speech.

  • The content of the speech would have resonated with the Jewish king.
  • Paul emphasized his complete Jewish background.
  • The roots of the Gospel as the hope of Israel.
  • Agrippa knew the Jewish hope in the resurrection.
  • Agrippa would have been familiar with Scripture.
  • Agrippa would understand what Paul was talking about when he referenced the prophets.
  • Agrippa would have at least some understanding of Christians and their belief in the resurrection “since this was not done in a corner.”
  • The phrase “not done in a corner” could have a couple of meanings.
    • It wasn’t hidden from public view.
    • It wasn’t a small or insignificant movement.
    • Most likely, Paul meant it as a combination of both.
    • Paul had been open in his evangelism wherever he went, and Christianity was not some small movement. It was expanding and reaching many in that region of the world.
  • Paul then becomes even bolder in his remarks.
    • He states he knows the king believes in the prophets.
    • If Agrippa believed the prophets, why didn’t the king believe Christ was the Messiah?
    • Paul’s direct message to the king put him in an awkward position.
      • Agrippa didn’t want to deny the prophets.
      • But he wasn’t prepared to become a Christian.
      • Agrippa followed the expedient political decision; he evaded Paul’s question.
  • Paul was not discouraged at all by the king’s response. 
    • He left the invitation open to accept Christ.
    • Paul didn’t care whether or not it was an easy or difficult decision to convert.
    • Paul didn’t care how long it would take for them to come to a decision.
    • Paul wished that everyone present would become a Christian.
  • It is reasonable to believe that Paul would have continued his message if the king had not stood up.
  • Agrippa had heard enough of the matter.
    • He knew Paul was innocent of any wrongdoing.
    • He knew he wasn’t ready to become a Christian.
    • In a way, he was the most civilized of the Jews Paul encountered in Acts.
      • There was no sense that Paul deserved to be stoned for his position.
      • He listened to Paul politely, even showing interest.
    • In the end, Agrippa was not persuaded to repent and convert to Christianity.
  • In a way, Agrippa’s lack of decision tragically summarizes the Jews in Acts.
    • They were God’s people.
    • The prophets were their prophets.
    • Christ was their Messiah.
    • His resurrection fulfilled their hope.
    • They were still not persuaded.

Paul Headed to Rome – 26:30-32

The delegation who heard the exchange between the men now got up and left the meeting. The phrase “those sitting with them” likely referred to Agrippa’s advisory council on the issue with Paul. If that is true, this only enhanced the position that Paul was innocent of all charges because Luke states they all declared they couldn’t find anything which deserved death or imprisonment. For the fifth time, Paul has been declared innocent.

  • By the Pharisees – Acts 23:9.
  • By the Roman commander Lysias – Acts 23:29.
  • Twice by Festus – Acts 25:18, 25.
  • By Agrippa and the council.

Agrippa then states that if Paul hadn’t appealed to Caesar, he could’ve been released. However, when Paul made his appeal, he started a process that couldn’t be undone.

  • Festus couldn’t stop the appeal as this would have been an insult to the emperor and an admission he was incompetent by letting the entire process occur.
  • However, Festus now had enough information to craft a letter that accompanied Paul.
  • Paul was innocent of all charges.
  • Consider the parallels with Jesus.
    • Both the governor and the king declared Jesus innocent, yet he went to the cross – Luke 23:14f.
    • Both the governor and the king declared Paul innocent, yet he went to Rome in chains.

Applications

  • No matter the circumstances, be respectful in your conduct and plead your case with truth and restraint. Paul displayed remarkable qualities as he spoke to the gathering. Granted, this wasn’t the unruly Jewish mob he was addressing. Still, his conduct was above reproach.
  • Always base the words you say on the truth. Paul didn’t need to embellish anything. He spoke a powerful and truthful message. The recipients of the message were not offended by Paul.
  • Never miss an opportunity to present the Gospel. It took great courage to speak so boldly to Agrippa, yet Paul never wavered. Each person, regardless of their position, wealth, education, or social status, will be judged before God. Each will either enter heaven to spend eternity in God’s presence or be banished to hell to spend eternity apart from God.     
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Acts Lesson Fifty-two

Acts Lesson Fifty-two: Acts 25:1-22 – Paul Appeals to Caesar

Three days after Festus arrived in the province, he went up to Jerusalem from Caesarea.  2 Then the chief priests and the leaders of the Jews presented their case against Paul to him; and they appealed, 3 asking him to do them a favor against Paul, that he might summon him to Jerusalem. They were preparing an ambush along the road to kill him. 4 However, Festus answered that Paul should be kept at Caesarea, and that he himself was about to go there shortly. 5 “Therefore,” he said, “let the men of authority among you go down with me and accuse him, if there is any wrong in this man.” 

6 When he had spent not more than eight or 10 days among them, he went down to Caesarea. The next day, seated at the judge’s bench, he commanded Paul to be brought in.  7 When he arrived, the Jews who had come down from Jerusalem stood around him and brought many serious charges that they were not able to prove, 8 while Paul made the defense that, “Neither against the Jewish law, nor against the temple, nor against Caesar have I sinned at all.” 

9 Then Festus, wanting to do a favor for the Jews, replied to Paul, “Are you willing to go up to Jerusalem, there to be tried before me on these charges?” 

10 But Paul said: “I am standing at Caesar’s tribunal, where I ought to be tried. I have done no wrong to the Jews, as even you can see very well. 11 If then I am doing wrong, or have done anything deserving of death, I do not refuse to die, but if there is nothing to what these men accuse me of, no one can give me up to them. I appeal to Caesar!” 

12 After Festus conferred with his council, he replied, “You have appealed to Caesar; to Caesar you will go!” 

13 After some days had passed, King Agrippa and Bernice arrived in Caesarea and paid a courtesy call on Festus. 14 Since they stayed there many days, Festus presented Paul’s case to the king, saying, “There’s a man who was left as a prisoner by Felix. 15 When I was in Jerusalem, the chief priests and the elders of the Jews presented their case and asked for a judgment against him. 16 I answered them that it’s not the Romans’ custom to give any man up before the accused confronts the accusers face to face and has an opportunity to give a defense concerning the charges. 17 Therefore, when they had assembled here, I did not delay. The next day I sat at the judge’s bench and ordered the man to be brought in. 18 Concerning him, the accusers stood up and brought no charge of the sort I was expecting. 19 Instead they had some disagreements with him about their own religion and about a certain Jesus, a dead man Paul claimed to be alive. 20 Since I was at a loss in a dispute over such things, I asked him if he wished to go to Jerusalem and be tried there concerning these matters. 21 But when Paul appealed to be held for trial by the Emperor, I ordered him to be kept in custody until I could send him to Caesar.” 

22 Then Agrippa said to Festus, “I would like to hear the man myself.” 

“Tomorrow you will hear him,” he replied. (HCSB)

I will split this lesson into two parts.

  • Paul before Festus – verses 1-12.
  • King Agrippa visits Festus – verses 13-22.

Paul Before Festus

As we get ready to dig into this section, we need to remember that about two years have passed since the events in chapter 24 occurred. Luke didn’t record what Paul did during that time. Although Paul was restricted in his activities, one can hardly imagine he was idle during the two years. 

Let’s look at some information regarding Festus before we proceed.

  • Admittedly, very little is known about the administration of Porcius Festus as the procurator of Judea.
  • We have the details recorded in Acts 25-26.
  • Josephus’ writings contain two brief references.
  • He took office in a.d. 58/59.
  • He died suddenly from an illness in a.d. 62.
  • Josephus gives him high marks. He was successful in suppressing the revolutionaries who plagued the countryside during Felix’s administration.
  • Luke also portrays him as fair-minded and concerned with preserving Roman justice.
  • However, Luke records that Festus was also swayed by the pressure exerted by the Jewish power structure and compromised his sense of justice regarding Paul’s situation.
  • In a way, Festus behaved much like Pilate during Jesus’ trial. There are parallels between Paul’s experience in Acts 25-26 and Jesus’ trial in Luke 23:1-25.

The opening of chapter 25 has Festus arriving in Judea and almost immediately making a trip to Jerusalem.

  • Since Jerusalem was the religious and cultural center of the people now under his jurisdiction, it was only natural for Festus to make a trip as quickly as possible.
  • One gets the impression the religious leaders were waiting for Festus to visit them.
    • The religious group included the high priest and the leaders of the Jews. The second group is almost certainly the ruling elders of the Sanhedrin.
    • They presented their case against Paul, which would have been biased in their favor.
    • Likely they wanted Festus to transfer jurisdiction from Rome to them.
    • We see one significant difference from Acts 23. Here, the leaders are the ones who were plotting to kill Paul and not a group of zealots. We see here the chief Jewish power structure was now determined to kill Paul.
  • Festus would have been unaware of the Jewish plot to kill Paul and was likely not aware of the plot two years prior.
  • Regardless, Festus was not going to hand Paul over to the Jews before he knew more about the situation.
    • Paul was under the jurisdiction of Festus as the Judean procurator.
    • Festus would be returning to Caesarea in a few days.
    • Any proceedings regarding Paul would take place in Caesarea before a Roman tribunal.
    • This was a sensible decision. It was more convenient to hear the case in Caesarea.
    • Once again, Paul receives divine protection from an unlikely source.

Just over a week later, Festus returns to Caesarea and convenes the tribunal to hear the charges against Paul.

  • Since their previous attempt, using a lawyer, was unsuccessful, they brought the charges against Paul themselves.
  • It also appears they attempted to intimidate Paul physically. The narrative says they “stood around him.”
  • They also brought up “many serious charges.” Luke doesn’t specify what they were, likely the same ones as before based upon Paul’s response in verse eight, although we can’t be certain.
  • However, just as in the tribunal over two years prior, the Jewish religious leaders had no proof to back up their words. 
  • Paul refutes each of their claims.
    • He didn’t violate Jewish law.
    • He didn’t violate the temple.
    • He didn’t violate any Roman law.
    • The third charge was the one that kept Paul in Roman custody.
  • Obviously, Festus isn’t impressed by the lack of evidence to support the claims against Paul.
  • It’s possible Festus believed there were be some proof brought forth if they continued the proceedings in Jerusalem.
  • Festus then asks Paul if he’s willing to continue in Jerusalem but still under the jurisdiction of Festus and Roman law.
    • Festus wasn’t willing to turn the trial over to the Jews, but he was willing to change the venue.
    • It’s not certain what Festus had in mind with this offer.
    • It may have been similar to Paul’s initial apprehension when Claudius Lysias oversaw the hearing in Jerusalem.
    • It may have been a formal trial with some of the Jewish religious leaders on the advisory council.
    • We can’t conclude that Festus’ motives were innocent, as he wanted to “do a favor for the Jews.”
      • At the beginning of the chapter, Festus resisted doing a favor for the Jews.
      • Now Festus was being swayed by the pressure.
      • Festus was now showing favoritism to the Jews, to the detriment of Paul.
  • Favoritism never goes together with fair justice, and Paul knew this.
    • Paul had previously escaped a plot against his life.
    • Paul knew that if Festus showed favoritism to the Jews in this matter, his life would be in danger.
  • Paul’s response was immediate and, to a certain degree, somewhat defiant.
    • Paul rebukes Festus with his response. Paul tells him, “even you can see very well.” 
    • He had done no wrong to the Jews.
    • Paul understood Festus wanted to grant the Jews a favor, and in verse eleven, he is basically saying, “You want to give the Jews a favor by giving me to them.”
    • Paul knew his only chance of a fair trial was under Roman law. 
    • If Paul was given over to the Jews and tried under their jurisdiction, he was as good as dead.
    • Paul then invoked the only thing that would prevent Festus from handing him over to the Jews, an appeal to Caesar.
    • In one sense, this was the fastest and surest way for Paul to go to Rome.
    • The appeal would also grant him the highest level of Roman protection during his journey.
    • Let’s look at what is known about the appeal process.
      • Paul makes use of an ancient right of Roman citizens that goes back to at least the fifth-century b.c.
      • It gave the right of a citizen to appeal a magistrate’s verdict to a jury of fellow citizens.
      • Under the Roman empire structure, the emperor became the court of appeals, replacing the jury of citizens.
      • In cases where precedent was already established, governors had the authority to pronounce sentences, even to the point of execution.
      • In cases where precedent wasn’t established, such as this case, the right of appeal was absolute.
      • Festus was in no position to deny the appeal.
      • Normally, the appeal was made after the sentence was announced. However, based on this situation, it appears that an appeal could be made before the verdict was announced.
      • It is not clear if the magistrate could revoke the appeal if the defendant was proven innocent.
      • In this case, it was probably a relief to Festus when Paul made his appeal. The Jews couldn’t blame Festus for following Roman law and sending Paul away to Rome.
    • The procurator had an advisory council who would be consulted when necessary. Although the final decision was with Festus, he sought advice from his council.
    • Festus then announces that Paul will go to Caesar.
    • The Caesar in question was Nero, who ruled from a.d. 54-68.
      • It would be easy to think that Paul was in trouble immediately.
      • However, this was towards the beginning of Nero’s reign, a period marked by stability.
      • Nero’s dark side had not yet manifested itself.
    • In any case, Paul was headed to Rome to witness to the emperor himself.

King Agrippa Visits Festus

It would be normal to expect the Jewish king to visit and establish cordial relations with the new procurator after his arrival. Let’s take a closer look at Agrippa II.

  • He was the son of Agrippa I, Acts 12, and the great-grandson of Herod the Great.
  • He was born in a.d. 27 and grew up in Rome.
  • In a.d. 48, after the death of an uncle, he was given rule over the small kingdom of Chalcis.
  • In a.d. 53, he left that role to rule over the territories formerly under the rule of Philip and Lysanias. These territories included Abilene, Batanea, Traconitis, and Gaulinitis.
  • In a.d. 56, his rule was further expanded when Nero placed him over several other villages in the vicinity of the Sea of Galilee, including Caesarea Philippi. 
  • The regions under his rule were mainly Gentile, and he never ruled over the main Jewish territory in Judea, Samaria, and Galilee.
  • The Romans gave him custody of the ceremonial clothes worn by the high priest on the Day of Atonement.
  • He held the authority to appoint the high priest.

Let’s take a closer look at Bernice.

  • She was the sister of Agrippa II and was one year younger.
  • She was known as a Jewish Cleopatra.
  • At the age of thirteen, she married her uncle, Herod of Chalcis.
  • When Herod of Chalcis died in a.d. 48 and her brother was granted rule over Chalcis, she moved in with him and remained his constant companion for many years.
  • There were widespread rumors they were involved in an incestuous relationship.
  • In a.d. 63, she married King Polemon of Cilicia, apparently in an attempt to turn aside those rumors. However, she didn’t remain with King Polemon very long.
  • She then accompanied Agrippa to Rome in the early 70s and became the mistress of Titus, emperor Vespasian’s son.
  • Their relationship created a major scandal in the Roman upper circles.
  • Titus wanted to marry her, but marrying a Jewish woman was not acceptable for someone of his stature. When Titus became emperor in a.d. 79, he abandoned his relationship with her.

Since Agrippa was king, Festus felt he was in a position to assist in the situation involving Paul. Festus was required to have a written report describing why Paul was being sent to Rome for his appeal. Because the matter was initiated by the Jews and involved Jewish religious customs, Festus felt unqualified to communicate the matter accurately. Let’s take a closer look at the conversation between the two men.

  • Festus doesn’t present any new information on the situation from the reader’s standpoint.
  • However, Festus gives his version of the events covered in Acts 25:1-12.
    • Festus tries to paint himself in a positive light while embellishing what occurred.
    • He says the Jews wanted a judgment against Paul, while in the actual conversation, the Jews only relayed the charges and asked for Paul to be transferred to their jurisdiction.
    • Festus was showing himself as Paul’s protector.
    • Festus then implies the Jews wanted Paul handed over without a fair trial, and he informed them that it wasn’t permitted under Roman customs.
    • The Jews would have to confront Paul face-to-face, and Paul would be given an opportunity to defend himself against the charges.
    • There is no question that was standard Roman legal protocol.
    • However, looking back at Acts 25:1-12, the main question was where the legal proceedings would occur and not the fairness of the trial.
    • It was the question of fairness that prompted Paul to make his appeal to Caesar.
    • Festus ensured a speedy trial occurred, which was true. The following day Paul had faced his accusers.
  • Apparently, Festus was expecting the Jews to charge Paul with treason or some crime covered by Roman law. 
  • Instead, the Jews were arguing about religious matters. The main point is Jesus and the resurrection.
  • It was this matter which convinced Festus he was in over his head. The pagan world couldn’t grasp the idea of resurrection.
  • The entire argument was over Jewish religious matters and not Roman law.
  • The question is, why would Festus want to continue the trial under Roman jurisdiction but in Jerusalem if Paul was innocent of breaking any Roman law?
  • Festus desired to curry favor with the Jewish power brokers.
  • When Paul made his appeal, the entire legal process in Judea came to a screeching halt.
  • Festus then placed Paul into custody until the transfer to Rome could be started.
  • Agrippa then asked to hear from Paul, and Festus granted that request on the following day.

Applications

  • When we are in a position of leadership, we must make sure our conduct is above reproach. In this passage, Festus allowed the influence of the Jewish religious leaders to sway his judgment. As followers of Christ, our allegiance should be towards Jesus and the instructions contained within Scripture. When we let the world influence our decisions, we are no longer walking in the light.
  • When we are in a situation where we are accused of wrongdoing, we must speak the truth. When we are threatened or intimidated, we must remain strong. Paul did both as he appeared before Festus and the Jewish accusers. He spoke the truth and was not intimidated by their physical proximity.
  • If we don’t have the knowledge or background to make a critical decision, we need to consult experts who can assist us. If at all possible, those experts should be faithful Christians who can guide us in the decision process.
  • We need to remember that each of us will need to make an account of our actions and words as we stand before the judgment seat of Christ. We may have been faithful Christians with our salvation assured, but our works and words may be burned in the fire, and we’ll lose our eternal rewards, crowns, because of our behavior.  
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Acts Lesson Fifty-one

Acts Lesson Fifty-one: Acts 24:1-27 – Paul Before Felix

After five days Ananias  the high priest came down with some elders and a lawyer named Tertullus. These men presented their case against Paul to the governor. 2 When he was called in, Tertullus began to accuse him and said: “Since we enjoy great peace because of you, and reforms are taking place for the benefit of this nation by your foresight, 3 we acknowledge this in every way and everywhere, most excellent Felix, with utmost gratitude. 4 However, so that I will not burden you any further, I beg you in your graciousness to give us a brief hearing. 5 For we have found this man to be a plague, an agitator among all the Jews throughout the Roman world, and a ringleader of the sect of the Nazarenes! 6 He even tried to desecrate the temple, so we apprehended him [and wanted to judge him according to our law. 7 But Lysias the commander came and took him from our hands with great force, 8 commanding his accusers to come to you.] By examining him yourself you will be able to discern all these things we are accusing him of.” 9 The Jews also joined in the attack, alleging that these things were so. 

10 When the governor motioned to him to speak, Paul replied: “Because I know you have been a judge of this nation for many years, I am glad to offer my defense in what concerns me. 11 You are able to determine that it is no more than 12 days since I went up to worship in Jerusalem. 12 They didn’t find me disputing with anyone or causing a disturbance among the crowd, either in the temple complex or in the synagogues or anywhere in the city. 13 Neither can they provide evidence to you of what they now bring against me. 14 But I confess this to you: I worship my fathers’ God according to the Way,  which they call a sect, believing all the things that are written in the Law and in the Prophets. 15 And I have a hope in God, which these men themselves also accept, that there is going to be a resurrection, both of the righteous and the unrighteous. 16 I always do my best to have a clear conscience toward God and men. 17 After many years, I came to bring charitable gifts and offerings to my nation, 18 and while I was doing this, some Jews from Asia found me ritually purified in the temple, without a crowd and without any uproar.  19 It is they who ought to be here before you to bring charges, if they have anything against me. 20 Either let these men here state what wrongdoing they found in me when I stood before the Sanhedrin, 21 or about this one statement I cried out while standing among them, ‘Today I am being judged before you concerning the resurrection of the dead.’ ” 

22 Since Felix was accurately informed about the Way, he adjourned the hearing, saying, “When Lysias the commander comes down, I will decide your case.” 23 He ordered that the centurion keep Paul under guard, though he could have some freedom, and that he should not prevent any of his friends from serving him. 

24 After some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and listened to him on the subject of faith in Christ Jesus. 25 Now as he spoke about righteousness, self-control, and the judgment to come, Felix became afraid and replied, “Leave for now, but when I find time I’ll call for you.” 26 At the same time he was also hoping that money would be given to him by Paul. For this reason he sent for him quite often and conversed with him. 27 After two years had passed, Felix received a successor, Porcius Festus, and because he wished to do a favor for the Jews, Felix left Paul in prison. (HCSB)

I’ll divide this lesson into three parts.

  • The Sanhedrin’s accusation against Paul.
  • Paul’s defense before Felix.
  • Felix delays his decision.

The Sanhedrin’s Accusation Against Paul

As we begin this section, let’s break down three areas; the religious “team” that arrived from Jerusalem, a detailed look at Tertullus, and a look at the timeline involving Paul’s arrival in Jerusalem to this meeting before Felix.

  • The religious team.
    • The high priest, Ananias.
    • Some elders who were likely members of the Sanhedrin.
    • A lawyer named Tertullus.
  • Tertullus.
    • We can’t be certain whether he was a Jew or a Gentile hired by the Jews.
      • In verses three, four, and six, he identifies himself with the Jews by the use of the word “we.”
      • In verse nine, he seems to separate from “the Jews.”
      • It was not uncommon for Jews to hire pagan lawyers who were skilled in Roman law.
    • Tertullus showed himself to be skilled in Roman legal procedures.
      • He began the case against Paul with lengthy and bloated praise for the Roman governor, which considerably stretched the truth.
      • There was less peace in Judea during Felix’s rule than any Roman governor until the final years before the outbreak of war with Rome.
      • The Romans prided themselves on preserving the peace, and the comment would surely resonate with Felix.
      • Foresight and reforms were hardly a highlight during Felix’s reign. 
        • Felix had made life miserable for the Jews.
        • There was an increase in rebellions during his rule.
        • Felix had a complete lack of sympathy for the Jews and made no attempt to understand their positions.
      • There were few Jews who would feel a sense of gratitude towards him.
  • Timeline of Paul’s visit to Jerusalem.
    • Day 1 – arrived in Jerusalem.
    • Day 2 – visited James.
    • Day 3 – visited the temple.
    • Days 4-6 – in the temple with the vow upon him.
    • Day 7 – arrested in the temple.
    • Day 8 – before the Sanhedrin.
    • Day 9 – the Jew’s plot and Paul’s escort to Caesarea.
    • Day 10 – presented to Felix.
    • Days 11-12 – waiting in Caesarea.
    • Day 13 – the hearing before Felix.

Tertullus presented three charges against Paul.

  • A personal and political accusation – he is a plague and an agitator.
    • Paul stirred up riots throughout the civilized world.
    • This aligned with the Asian Jews’ charge in Acts 21:28.
    • Tertullus was attempting to connect this to the idea of insurrection in the Roman empire.
      • It was a charge of sedition.
      • Romans wouldn’t concern themselves with Jewish religious matters, but they would take a threat to Roman “peace” seriously.
    • Given Felix’s behavior in dealing with Jewish insurrections, this would have struck a nerve with him.
  • A religious accusation – he is a ringleader of the sect of the Nazarenes.
    • This charge was true…in a sense. Paul was a Christian leader.
    • By linking this statement with the charge of insurrection, Tertullus was implying that Christians as a group were dangerous to the peace Rome sought, and Paul was one of the main instigators.
    • By linking the two, Tertullus was implying the charge against the entire Christian community, implying they were a danger and should be viewed as an insurrectionist movement.
    • Fortunately, Tertullus was unable to make this point stick, and Felix was already informed about Christians and wouldn’t have accepted this point anyway.
  • He desecrated the temple.
    • The Romans delegated religious legal matters to the Sanhedrin and granted the Jews the right to ban Gentiles from sacred areas.
    • Paul was charged by the Asian Jews for violating the ban on Gentiles in sacred areas.
    • If Tertullus were able to prove this point, Felix would have been obligated to turn Paul over to the Sanhedrin and almost certain death by stoning.
    • The charge was based on a false claim by the Asian Jews, which is likely the reason they were not present at this hearing.
  • All three charges were false.
    • Paul was never a plague or an agitator. He only spoke the truth, which offended many. Also, Paul never sought to change anyone’s politics. However, he did preach the lordship of Christ, which would be in conflict with Caesar’s demand that he be worshipped as a god.
    • Since many Jewish Christians still participated in some aspects of temple worship, They were viewed as a subset of Judaism and not a new religion.
    • Paul never violated the temple. The charge by the Asian Jews was entirely baseless.

Tertullus also lied about Claudius Lysias.

  • He described the mob action in the temple as an attempt to arrest Paul.
  • He embellished the actions of Claudius by saying Paul was snatched from the Jews with great force.
  • God used Claudius to rescue Paul, and the Jews hated him for that.

Paul’s Defense Before Felix

As this section begins, we get a sense of Felix’s attitude of superiority. He doesn’t ask Paul to speak; he merely gave a nod of his head or a wave of his hand. Paul begins his defense with the customary greeting, but it is markedly different from the one given by Tertullus.

  • Paul didn’t appeal to Felix’s ego.
  • He didn’t stretch the truth about Felix’s rule or accomplishments.
  • Paul only acknowledged that Felix had been a governor for “many years.” 

Paul then begins his defense by making a response to each of the charges brought against him.

  • The charge of stirring up an insurrection.
    • There was no history of Paul inciting the Jews in Jerusalem.
      • He had only been in the city for twelve days, and his sole reason for coming was to worship at the temple.
      • Twelve days is not enough time to organize a rebellion.
    • Pilgrims were generally not the ones who caused trouble.
  • Paul stated that he had not stirred up any crowds.
    • He didn’t do it in the temple.
    • He didn’t do it in any synagogue.
    • He didn’t do it anywhere within the city.
  • Paul concluded his response to the charges by stating the Jews had no proof to support their claims that would stand up in court.

Paul then moves on to address the issue of being a leader of the Nazarene sect.

  • Paul uses the opportunity to give a mini-sermon, changing from a defensive posture to a positive witness for the Gospel.
  • Tertullus tried to present Christians in a negative light as a subset within Judaism.
  • Paul doesn’t deny his connection with the group but chooses another term instead of Nazarene.
    • Paul tells Felix he is a member of “the Way.”
    • He wasn’t part of a subset within Judaism.
    • Christ is the only way to the Father.
  • Paul believed in Scripture, the prophets, and the Law, just as the Pharisees did.
  • Paul also shared the Pharisees’ hope in the resurrection, both the wicked and the righteous.
    • The mention of the resurrection of the wicked implied judgment.
    • Even the Gentiles, who may not understand or believe in the resurrection, would have some understanding of judgment.
  • Paul’s reference to the resurrection is the pinnacle of his witness contained in his speeches of Acts 23-26.
    • This was not an accident.
    • Paul’s absolute conviction in the truth of the resurrection was the real point of contention with the Jews.
    • Paul was trying to highlight this point with the Jews.
      • Paul believed in the same Scriptures.
      • Paul worshiped the same God.
      • Paul shared the same hope.
    • The Way diverged with the rest of the Jews on this very point.
      • Christians believed it had already begun with Christ.
      • The Jews were still waiting for it.
      • Christians also had a different definition for it.
        • Resurrection of the just.
        • Resurrection of the unjust.
        • Since both groups would be resurrected, judgment was implied.
      • Paul’s belief in Christ would make him blameless for the judgment he would face.
      • The resurrection of Christ was the dividing point between Paul and the Jews.
      • For Paul, the church, and contemporary Christians, this remains the division between Christian and Jew and the starting point for dialogue between the two groups.

Paul now moves on to answer Tertullus’s third charge, the desecration of the temple.

  • Paul briefly summarized the events in Acts 21.
    • His presence in the temple for purification connected with the four Nazarites.
    • The Asian Jews created the disturbance under false pretenses.
    • The absence of the Asian Jews at this hearing underscores the fact their charges were baseless.
    • Paul was still upset over the fact they refused to confront him face-to-face in a formal hearing.
    • Paul was exercising proper Roman legal procedure. The failure to appear by those who brought the initial charges highlighted the falseness of their claims.
      • For Tertullus to make an allegation against Paul and then fail to produce the witnesses to the event was a serious breach of Roman court procedure.
      • There was no evidence to support the claim of Paul defiling the temple.
      • If anything, the opposite was the case. Paul was ceremonially clean and had traveled to Jerusalem to bring an offering.

Having successfully demonstrated that all of Tertullus’s charges lacked any supporting evidence, Paul moves on to confront the one charge which could be brought against him, Paul’s belief in the resurrection.

  • The prosecution had witnesses present to support this charge.
    • The high priest.
    • The elders.
    • They could testify about the veracity of this charge since Paul had successfully refuted their other charges.
  • Paul now was essentially in control of the trial.
    • He had broken no law.
      • Roman.
      • Jewish.
    • The resurrection was the only point of contention between Paul and the Jewish religious leaders.
      • Paul and the Christian church believed the Messiah had come in the person of Jesus.
      • The Jewish religious leaders were mistakenly still waiting for the Messiah to come.
      • Paul was on trial for his Christian faith.
  • It was essential the Roman courts understood this was an issue of Jewish religious matters and not something to be decided under Roman law.

After Paul had finished giving his defense, Felix adjourned the day’s proceedings.

  • Felix would pass his final judgment after he had gathered further evidence.
  • In effect, he was waiting for Claudius Lysias to arrive and give his report of the events under dispute.
    • Lysias had already sent his report and stated he believed the entire matter was one of Jewish religious law.
    • He also believed that Paul had done nothing that deserved death or imprisonment.
    • However, there is no evidence that Lysias ever made the trip to Caesarea or gave a face-to-face account of the events in question.
  • Felix was avoiding making a decision in the case.
    • Felix was already aware of the “Way.”
    • The Christian movement was not a group of revolutionaries.
    • The charges brought by the religious leaders weren’t supported by factual evidence.
    • The evidence from the trial only pointed to Paul’s acquittal.
    • Paul wasn’t guilty of breaking any Roman law.
    • However, Felix ruled over the Jews and had to live with them.
    • There were powerful Jews in the group who were calling for Paul’s condemnation.
    • Felix didn’t want to incur their anger, especially with the unrest that had already occurred under his watch.
    • It was easier to avoid making a decision, even if it meant Paul would continue to be jailed.
  • Felix may have had a guilty conscience, or he may have considered Paul’s Roman citizenship.
    • Paul would be kept “under guard,” which should be interpreted as a liberal type of detainment.
    • It would allow Paul a certain level of freedom of movement.
    • It would allow friends and family to visit him.

Luke now gives a break of “some days” between the adjournment and Felix’s next meeting with Paul. This meeting introduces Felix’s wife, Drusilla, to the narrative. Let’s look at her background.

  • She was the youngest daughter of Agrippa I, the “Herod” from Acts 12.
  • At the age of fourteen, through an agreement by her brother Agrippa II, she was married to Azizus, the king of Emesa
  • A short time after this, Felix saw her and was struck by her beauty, and was determined to make her his wife.
  • Felix used a magician as an intermediary to convince Drusilla to leave Azizus for Felix.
  • Drusilla was already unhappy in her marriage and readily agreed to the offer.
  • Drusilla was sixteen when she married Felix.
  • She may have been the source where Felix became knowledgeable regarding the “Way.”

Paul, never one to miss the opportunity for evangelism, spoke frankly with the couple.

  • He spoke about faith in Christ.
  • He focused on the coming judgment.
  • Paul’s emphasis on righteousness was another way of saying each person would be held to God’s standard.
  • The issue of self-control, whether intentional or not, would have struck a nerve considering Felix’s marital history and the circumstances surrounding his marriage to Drusilla.
  • Felix was shaken by Paul’s message and quickly ended the conversation.
  • Felix would call for Paul periodically in the hopes of receiving a bribe.
    • The practice of bribes was frowned upon and forbidden by law.
    • However, it was rampant in Roman administration.
    • Other Roman governors were known for taking bribes, and it appears Felix followed suit.
  • Felix never did come to a decision in Paul’s case.
    • He kept Paul in prison for two years.
      • Felix may have desired to receive a bribe.
      • He may have desired to grant a favor to the Jews.
      • It could have been a combination of both.
    • Felix knew Paul hadn’t broken any Roman laws, and releasing him would almost certainly have resulted in Paul being handed over to the Jewish religious leaders.
    • Felix followed the safest, for him, course of action.

In the end, Felix’s role as governor was terminated.

  • The corruption and brutality of his rule were finally his undoing.
  • A civil incident in Caesarea between the Jewish and Gentile communities was handled with a heavy anti-Jewish bias.
  • The incident provoked the Jews to send a delegation to Rome, protesting his action, which resulted in his removal.
  • When the reader reflects on verses 24-26, we have to wonder how close Felix was to becoming a Christian.
    • Both Felix and Drusilla showed at least some level of interest in hearing about Christ.
    • It appears these conversations happened with some frequency, even if part of the reason was Felix’s hope of receiving a bribe.
    • The fact that Felix felt fear about a coming judgment indicated an understanding of his sinful behavior.
    • Tragically, this conviction never moved acknowledgment to a profession of faith in Jesus.

With Festus now in charge, there might be new hope for Paul. Often new procurators would quickly conclude any lingering cases left by their predecessors. However, that was not to be the case with Paul.

Applications

  • When we face persecution or false charges, remain calm and pray for guidance from the Holy Spirit. In this narrative, we see Paul calmly waiting until called upon to testify. Once he was asked to speak, he calmly and effectively addressed each charge and refuted them with the facts.
  • Never miss a chance, even under duress, to be an effective witness to the truth of the Gospel. After Paul gave his defense, he switched over to the offensive and attempted to evangelize the gathering.
  • Never compromise your ethical or moral grounds. Paul could have given Felix a bribe and most likely been released. However, he trusted that God would take care of him, and he didn’t do anything to compromise his moral or ethical standing.
  • Have patience as you go through any trial. The situation Paul endured lasted for years. Although it is likely we won’t go through a situation that long, we still need to exhibit self-control and patience as we face challenges. 
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Acts Lesson Fifty

Acts Lesson Fifty: Acts 23:11-35 – The Plot Against Paul

11 The following night, the Lord stood by him and said, “Have courage! For as you have testified about Me in Jerusalem, so you must also testify in Rome.” 

12 When it was day, the Jews formed a conspiracy and bound themselves under a curse: neither to eat nor to drink until they had killed Paul. 13 There were more than 40 who had formed this plot. 14 These men went to the chief priests and elders and said, “We have bound ourselves under a solemn curse that we won’t eat anything until we have killed Paul. 15 So now you, along with the Sanhedrin, make a request to the commander that he bring him down to you as if you were going to investigate his case more thoroughly. However, before he gets near, we are ready to kill him.” 

16 But the son of Paul’s sister, hearing about their ambush, came and entered the barracks and reported it to Paul. 17 Then Paul called one of the centurions and said, “Take this young man to the commander, because he has something to report to him.” 

18 So he took him, brought him to the commander, and said, “The prisoner Paul called me and asked me to bring this young man to you, because he has something to tell you.” 

19 Then the commander took him by the hand, led him aside, and inquired privately, “What is it you have to report to me?” 

20 “The Jews,” he said, “have agreed to ask you to bring Paul down to the Sanhedrin tomorrow, as though they are going to hold a somewhat more careful inquiry about him. 21 Don’t let them persuade you, because there are more than 40 of them arranging to ambush him, men who have bound themselves under a curse not to eat or drink until they kill him. Now they are ready, waiting for a commitment from you.” 

22 So the commander dismissed the young man and instructed him, “Don’t tell anyone that you have informed me about this.” 

23 He summoned two of his centurions and said, “Get 200 soldiers ready with 70 cavalry and 200 spearmen to go to Caesarea at nine tonight. 24 Also provide mounts so they can put Paul on them and bring him safely to Felix the governor.” 

25 He wrote a letter of this kind: 

    26 Claudius Lysias, 

To the most excellent governor Felix: 

Greetings. 

27 When this man had been seized by the Jews and was about to be killed by them, I arrived with my troops and rescued him because I learned that he is a Roman citizen. 28 Wanting to know the charge they were accusing him of, I brought him down before their Sanhedrin. 29 I found out that the accusations were about disputed matters in their law,  and that there was no charge that merited death or chains.  30 When I was informed that there was a plot against the man, I sent him to you right away. I also ordered his accusers to state their case against him in your presence. 

31 Therefore, the soldiers took Paul during the night and brought him to Antipatris as they were ordered. 32 The next day, they returned to the barracks, allowing the cavalry to go on with him. 33 When these men entered Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 After he read it, he asked what province he was from. So when he learned he was from Cilicia, 35 he said, “I will give you a hearing whenever your accusers get here too.” And he ordered that he be kept under guard in Herod’s palace. (HCSB)

I’ll be dividing this lesson into two parts.

  • The plot against Paul – verses 11-22.
  • The escort to Caesarea – verses 23-35.

The Plot Against Paul

After the ruckus that occurred the previous day, Paul receives a reassuring visit from the Lord at night. Paul had several visitations from Jesus during his ministry.

  • Although technically, before his ministry began, Jesus appeared to Paul on the road to Damascus.
  • When Paul was discouraged by the events in Corinth and was thinking about moving to another location, Jesus appeared and told him to stay – Acts 18:9-10.
  • Jesus appears to Paul in this passage, reassuring Paul that he will testify about Jesus in Rome.
  • Paul would receive encouragement during the storm on their journey to Rome – Acts 27:22-25.
  • During Paul’s trial in Rome – 2 Timothy 4:16-17.

In this section, Jesus doesn’t condemn Paul for going to Jerusalem. Instead, Paul receives a commendation of sorts for the faithful witness he gave, even though the message was rejected. If we look at the results of Paul’s efforts from a human standpoint, it would appear to be an abject failure.

  • Paul’s attempts to convince the legalistic Jews resulted in a riot in the temple.
  • Paul’s witness before the Sanhedrin led to the two factions fighting.
  • However, Jesus was pleased with Paul’s efforts at evangelism.
  • We need to remember this point. There are often times we will not be successful in our evangelism efforts, but if we’ve been faithful, Jesus will be pleased.

It was also a message of confidence.

  • Paul would go to Rome. Traveling to Rome had been Paul’s desire for months – Acts 19:21.
  • The events that transpired in Jerusalem made it initially appear as if Paul would be unable to make the journey.
  • However, Jesus confirmed that Paul would make the journey despite the present challenges.
    • The Jewish religious leaders lied about him.
    • Religious fanatics plotted to kill him.
    • Government officials ignored him.

Despite the visit from Jesus, Paul’s situation was still challenging and fraught with danger. From the very beginning of Paul’s ministry, he faced recurring personal danger.

  • Then Paul witnessed for Christ in Damascus – Acts 9:22-25.
  • During Paul’s first visit to Jerusalem after his conversion – Acts 9:29.
  • The Jews drove him out of Antioch Pisidia – Acts 13:50-51.
  • Paul was threatened with being stoned in Iconium – Acts 14:5.
  • Paul was stoned in Lystra – Acts 14:19-20.
  • The Jews attempted to have Paul arrested in Corinth – Acts 18:12-17.
  • In Ephesus, the Jews devised a plot to kill him – Acts 20:19.
  • The Jews had a plan to kill Paul at sea – Acts 20:3.

In spite of all the danger which Paul faced, his life was the embodiment of the phrase, “Will never leave you or forsake you.” (Hebrews 3:15)

Let’s take a closer look at the section from verses twelve to fifteen.

  • Although Luke doesn’t specify, it was probably the Asian Jews who hatched the conspiracy to kill Paul.
  • The Greek word used to denote their vow, anathematizo, is particularly strong. 
    • If they failed to keep their vow, they would be cursed or eternally damned.
    • However, there is a loophole in Jewish law that allowed a person to be released from a vow if it became unfulfillable due to unforeseen circumstances. Paul’s transport under heavy Roman protection would likely qualify as “unforeseen circumstances.”
  • The leaders of the conspiracy then went to the chief priest and elders to enlist their aid.
    • If we remember back to the previous lesson, the Pharisees would not have been included in this plot as they attempted to defend Paul.
    • In their misguided zeal to protect the Law, they were willing to break one of the Ten Commandments to achieve their religious goal.
    • The conspirators wanted them to contact Claudius to bring Paul before the Sanhedrin again.
    • It is safe to assume the chief priest would add a bribe to the request.
    • The high priest may have also told Claudius that he would protect him from his superiors. The Romans and Jews had cooperated in this manner before – Matthew 28:11-15.
  • The ambush would have occurred as Paul was transported from Antonia to the council chamber.

Luke now continues with reference to Paul’s sister and nephew.

  • Outside of this one verse, nothing else is known about these two people.
  • It is possible that Paul’s family initially abandoned him after his conversion to Christianity. Paul could be implying this in Philippians 3:8 when he said that he had suffered the loss of all things.
  • In the intervening years, some of those family members may have converted to Christianity.
  • Since Paul’s family had a lengthy connection with the Pharisees, his sister would have been privy to information in the inner circle. 
  • It is unlikely that either of these two were believers at this point, as that would have excluded them from the official Jewish religious circle in Jerusalem.
  • However, if they were devout Jews, they would see the conspiracy as nothing short of evil.
  • How the nephew found out about the conspiracy is anyone’s guess. Maybe in passing, he heard a conversation among the Sadducees. Regardless of how it happened, God was protecting Paul.
  • It was not unusual for prisoners of high standing, such as Paul, to have visits from family or friends. It’s even possible that Paul was given an extra measure of liberty because of the soldiers’ previous mistake of attempting to scourge him. 
  • The respect the Roman soldiers extended to Paul is evident in the actions of the centurion. Paul only had to request his nephew be taken to Claudius; he didn’t need to provide any further information beyond “he has something to report to him.”

The scene now shifts to the meeting between Paul’s nephew and Claudius.

  • The first striking fact about this discussion is that Claudius believed what Paul’s nephew told him.
    • It could be because Paul was a Roman citizen, and up to this point, he had been straightforward with Claudius.
    • It could be because the plot aligns with the actions the Jews had demonstrated so far.
  • In any case, Claudius believed Paul’s nephew and instructed him to be silent about their discussion.
  • At this point, we need to stop and consider how Luke paints the actions of the Roman military in Acts.
    • There is no record of official persecution by the Romans against the church.
    • The opposition was stirred up by unbelieving Jews.
    • While the Roman political officials often left quite a bit to be desired, it seemed that the military leaders were men who respected and followed Roman law.

The Escort to Caesarea

Now that the plot has been relayed to Claudius, he makes a decision on how to handle the situation.

  • Claudius realized that leaving Paul in Jerusalem, even though he was currently in protective custody in their barracks, was not the ideal long-term solution.
    • Paul would be in danger as long as he remained in Jerusalem.
    • In addition, there was the ever-present threat to the peace and order of the city while Paul remained there.
  • Claudius also realized he needed to determine under what charge Paul was being detained or he would be guilty of illegally holding a Roman citizen. 
  • Sending Paul to Caesarea and placing him under the authority of Felix would address both issues.
  • Claudius tells two of his centurions to gather 470 of their troops as an escort to move Paul from Jerusalem to Caesarea.
    • This force is almost half of the 1,000 men who were garrisoned in the city.
    • The urgency of the situation is evident in the fact they were told to leave at nine o’clock. 
    • The need to try and keep the transport out of the eyes and ears of the Jews is evident by traveling under cover of darkness.
  • Claudius writes a letter for the military contingent to take and deliver to Felix.
    • The letter begins with the customary three-part salutation of a Greek letter.
      • The first is the identity of the sender.
      • Second, the recipient of the letter.
      • The third is the customary word of greeting.
    • After the formal greeting section of the letter, Claudius provides the details regarding Paul’s detention.
      • While it is true that Paul had been seized and was being beaten by the Jews, Claudius stretches the truth by saying he rescued him because he learned Paul was a Roman citizen.
        • It’s true that Claudius saved Paul from being beaten to death.
        • However, it wasn’t until later that he learned Paul was a Roman citizen.
      • The letter then relates the proceedings before the Sanhedrin. 
      • Since the preceding was undoubtedly conducted in Aramaic, Claudius must have had a translator present to know what was being discussed.
      • The issue between Paul and the Jews was regarding matters of Jewish religious law.
      • Paul was not guilty of breaking any Roman law.
      • Claudius clearly stated that there was nothing Paul had done that merited death or imprisonment.
      • Claudius then relates the plot against Paul’s life, which is why Paul was sent to Felix.
      • Felix is also told that Paul’s accusers were to bring their charges against Paul before him.
    • Luke then gives some further details regarding the transport of Paul to Caesarea.
      • This is the third time Paul was sneaked out of the city during the hours of darkness.
      • The entire force of 470 soldiers left and traveled to Antipatris.
        • Antipatris was a military station fortified by Herod the Great and named after his father, Antimatter.
        • It was on the border between Judea and Samaria.
        • It was about thirty-five miles from Jerusalem, which was just over half of the sixty- mile journey between Jerusalem and Caesarea.
        • It was a perfect place for troops to stop during the normal two-day journey between the cities.
      • The foot soldiers returned to Jerusalem, while Paul and the cavalry continued on to Caesarea.
  • The Roman soldiers, escorting Paul, arrive in Caesarea and give Felix both the letter from Claudius and Paul.
  • Before we conclude, let’s take a closer look at Felix.
    • Claudius Felix was the procurator of Judea from a.d. 52-59 and played a major role in the next chapter of Acts.
    • Felix acquired this position because of his brother, Pallas, who at one point was the head of the imperial civil service and wielded considerable influence in the court of emperor Claudius.
      • Both were former slaves, freedmen of the imperial family.
      • Felix’s high position was extremely rare; given his background as a former slave, it is unlikely he would have occupied the position without the help of his brother.
      • Roman history said Felix “wielded royal power with the instincts of a slave.”
        • Royal power could refer to his administration or his family.
        • His time as procurator was marked by rising Jewish nationalism, displayed by both political and religious insurrections.
          • All were brutally suppressed.
          • He was severely lacking in understanding or sympathy for the Jews.
          • His actions only served to inflame Jewish anti-Roman sentiments and freedom movements.
    • Felix also had a checkered history regarding his marriages.
      • He had three wives.
      • All were princesses.
      • The first was the granddaughter of Antony and Cleopatra.
      • The third was Drusilla, the daughter of Agrippa I. 
    • His ineptitude finally caught up with him as he was removed from office for mismanaging a dispute between Jews and Gentiles in Caesarea.
  • Felix’s question about Paul’s native province was to determine whether or not he had jurisdiction over Paul as the Judean procurator.
    • During the reign of emperor Claudius, both Judea and Cilicia were under the provincial administration of the imperial legate in Syria.
    • Since Felix was over that area administratively, he determined he had the authority to hear the complaint against Paul.
  • Paul was then placed in the praetorium, a former palace constructed by Herod the Great, which was now the Roman headquarters.

Applications

  • The central theme to remember from this passage is trust. When Jesus appeared to Paul and told him that he must testify about Him in Rome, Paul had two choices. First, trust Jesus. Second, doubt and fall into dismay. 
    • When we face challenges which path do we choose? Do we trust, or do we fall into dismay? The answer to that question is a telling statement on the strength of your walk with Christ.
    • God can use unbelievers to aid us as we live our lives for Jesus. Although we shouldn’t blindly trust unbelievers, God’s power and promise to protect us can and will overcome to accomplish His will.
    • Through the entire section of Scripture that recounts Paul’s appearance in the temple until his transport to Rome, he is a picture of calmness and trust. As we look ahead, Paul spent at least a couple of years in this situation. Do our lives exhibit the same level of trust and calmness? It only happens when we place our lives in Jesus’ hands and let the Holy Spirit lead us.