1. PAUL'S ADVICE FROM THE BISHOP.

Acts 21:18-26.

(18) And the day following Paul went in with us unto James; and all the elders were present. (19) And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles through his ministry. (20) And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands (Gr. myriads) there are among the Jews of them that have believed; and they are all zealous for the law:(21) and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs. (22) What is it therefore? they will certainly hear that thou art come. (23) Do therefore this that we say to thee: We have four men that have a vow on them; (24) these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law. (25) But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication. (26) Then Paul took the men, and the next day purifying himself with them (or, took the men the next day, and purifying himself, etc.) went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them.

When he arrived in Jerusalem, and received the cordial welcome from the brethren, his prayer was answered; the contributions which he had received from the different churches were distributed among the saints (Rom. 15:31). Then the day following Paul, with his companion in travel, had a meeting with James and all the elders, and after their usual greeting (as was customary on all occasions of this kind) the Apostle related what God had done through his ministry among the Gentiles. He gave a very minute description, rehearsing the things one by one which had happened in his great activity. The Holy Spirit now spoke to the leaders in the church, of the Lord, through Paul, and gave the Jews, even the Christian Jews, an opportunity to accept or reject Jesus Christ as the Savior of the world. When these leaders heard what God had accomplished through Paul they felt good and glorified the Lord.

The Bishop said:" Brother, there are thousands of Jews who believe, but they are zealous for the law. They have been informed that you teach all the Jews that are among the Gentiles to be disobedient to the law of circumcision and to forsake other of our customs. Now what will happen when all of these people learn that you are here? We would recommend that you do this in order to show by practice that what they have reported against you is not true." Four Jewish Christians were performing a vow and Paul could join their company and take the same vow upon himself; since he was a newcomer it would be expected of him to pay the fees required from the whole company (Num. 6:14-18). "As far as the Gentiles are concerned, we have by letter settled that question and require of them only the four things set forth in the letter at the time the decision was made."

QUESTIONS.

• When was the church meeting and who were present?

• What James was the Bishop? Gal. 1:19; 2:12.

• Give a review of the work God had done by Paul among the Gentiles.

• What was the position of the Jewish disciples as to the law and circumcision?

  The disciples of Jerusalem were all zealous for the law.

• They claimed the law of Moses still binding.

• What were the charges against Paul?

  That he taught apostasy from Moses. Neglect of circumcision. The abandonment of customs, such as the Nazarite vows, with their burnt, sin, and meat offerings (Num. 6:13-17), which are referred to in Paul's Epistles. He tells them to abstain from unclean meats, and the observance of days (Rom. 14; Gal. 4:9-10; Col. 2:16-17). What was his teaching as to law?

  He calls it a schoolmaster to lead us to Christ. His purpose was not to destroy but to fulfill.

• Why did Paul offer sacrifice in connection with purification?

• What did the church advise Paul to do and why?

  He was requested to perform certain Levitical rites of purification in conjunction with the four men who had taken the vow. The reference is simply to an appearance in the temple, by prayers and sacrifices which were to be offered there, and for which, in particular, the Jews prepared and sanctified themselves by ablutions and bathing.

• Did Paul teach against the Mosaic law?

  He nowhere gave instruction to the Jews not to circumcise their children as a national rite, but positively held that salvation for Jews and Gentiles was obtained, not by circumcision, but by faith in the Crucified Redeemer.

2. PAUL BEATEN BY THE MOB AND ARRESTED BY THE CHIEF CAPTAIN.

Acts 21:27-36.

(27) And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, (28) crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place. (29) For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple. (30) And all the city was moved, and the people ran together; and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut. (31) And as they were seeking to kill him, tidings came up to the chief captain (or, military tribune) of the band (or, cohort), that all Jerusalem was in confusion. (32) And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul. (33) Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done. (34) And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle. (35) And when he came upon the stairs, so it was that he was borne of the soldiers for the violence of the crowd; (36) for the multitude of the people followed after, crying out, Away with him.

Paul offered no objection to the requests presented by the elders, and on the very next day after this interview Paul, purifying himself, entered with the other four men into the temple, expecting, when the seven days had expired, to present themselves at the altar with the necessary sacrifices. But before the end of the seven days had arrived, the Jews who had been in Asia, perhaps some of those who had lain in wait for him in Ephesus, were present, and when they saw him in the temple, stirred up the people around them and laid hands on them. These Jews who had come in had known him and could point him out to the Jews in Jerusalem, who were not acquainted with him. They hated him, and just waited for an opportunity to do him harm. They at once cried out to the people that he was untrue to the Mosaic law and even to the temple, and now was going so far as to bring Gentiles into the temple and pollute it. This last charge they made against him was because of a disciple named Trophimus, an Ephesian, a Gentile whom they knew Paul associated with, in his ministry. While the statement was untrue, yet it served its purpose, for the whole city became excited and the people ran together and drew Paul out of the temple and closed the doors. As the mob was about to put him to death, tidings came to the chief captain of the band of the uproar in the city; he immediately took soldiers and centurions, and when the mob saw the chief captain and soldiers they stopped beating Paul. The captain commanded him to be bound with two chains, asked who he was and what he had done, and when they could not give to the captain a satisfactory answer as to the charge, he was commanded to be carried by the soldiers into the castle, because of the violence of the people. The mob followed the soldiers as they carried Paul, and cried out, " Away with him! 99 This was the same shout, by the same people, heard thirty years before, when the mob gathered in the same city and yelled around Pilate's judgment hall.

QUESTIONS.

What was the motive of the Jews of Asia? What was the ground of their charges? Who was the Gentile referred to in the text? What did the mob do with Paul?

If Paul's own brethren, the church in Jerusalem, had become prejudiced against him on account of his preaching and bringing Gentiles into the church, it is not surprising that the hatred of the unbelieving Jews towards him should be intense. They drew him from the temple to prevent the defilement of the Holy Place by the blood which was likely to be shed. The purpose of the mob was, when in the court of the Gentiles, to put him to death by beating, which the officers of the law prevented. Why bind Paul with chains?

That he might have a trial in harmony with the Roman law, and time would be given for legal proceedings and filing of charges. Being chained to two soldiers would be a protection to Paul from further abuse by the mob.

3. PAUL RECEIVES PRIVILEGE TO ADDRESS THE MOB.

Acts 21:37-40.

(37) And as Paul was about to be brought into the castle, he saith unto the chief captain, May I say something unto thee? And he said, Dost thou know Greek? (38) Art thou not then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? (39) But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people. (40) And when he had given him leave, Paul, standing on the stairs, beckoned with the hand unto the people; and when there was made a great silence, he spake unto them in the Hebrew language, saying.

God was watching over His servant. His life was in the hands of the Lord and not that of the mob. The Apostle, as he was hurried away from the mob, asked permission of the chief captain to speak. He seemed to have been about the only man not excited in this critical hour. He thought it was an opportunity to speak to his countrymen and that perhaps he might win them. Paul surprised the chief captain when he spoke to him in Greek, for the latter thought he was a certain Egyptian, who before this time had caused a disturbance and was at the head of an organization of four thousand murderers. He was surprised to find his prisoner a man of culture, a Jew from Tarsus, a citizen of no mean city. This was a well known city and highly favored by the government, so that its inhabitants were exempt from taxation.

"I am one of its citizens and earnestly desire permission from you to speak to these people." The chief captain granted the request of Paul, who now stood on the stairs, midway between the temple court and the castle. Bound with chains, he beckoned with his hands to the people, and when there was silence, addressed them in the Hebrew tongue.

QUESTIONS.

• Why did Paul ask to speak?

  That the people might see their folly and that he might win some to Jesus. Also that the chief captain might know that there was no cause for this insurrection, and that his prisoner was a man of culture.

• Why say a "citizen of no mean city"?

• Where was the appeal made to the officer?

• How could he beckon with his hands when chained to soldiers?

• Why now speak in Hebrew?

  It was a mark of respect for Jewish nationality. This they did not expect from Paul, and the result was that the silence became universal at the utterance of his first sentence.

4. PAUL'S DEFENSE BEFORE THE MOB.

Acts 22:1-21.

(1) His Condition before Conversion Same as Theirs.—Acts 22:1-5.

(1) Brethren and fathers, hear ye the defence which I now make unto you.

(2) And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,

(3) I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day:(4) and I persecuted this Way unto the death, binding and delivering into prisons both men and women. (5) As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished.

The Apostle had Roman soldiers all about him when he addressed his fellow countrymen in a most respectful and conciliatory manner. " Men, brethren, and fathers, hear ye my defense." False charges had been made against him. He was in the hands of soldiers, protected, that his own people might not do him any harm. He spoke of the simple experience of his own soul. " I am a Jew, born in Tarsus, of the dispersion like hundreds of my audience; and while I am foreign-born, I was educated in this city, and had as my instructor Gamaliel, whose teaching was according to the strict manner of the law of our fathers. And I was zealous in the law, and against the way of Christ just as you are here this day. I have even gone further than you,—persecuted Christians to death and delivered men and women into prisons. This I can prove to you by the official records, which are in the hands of the high priests and elders." He referred to the letters which so many years ago he had received as authority to persecute the believing Jews of Damascus. " Are not some in the audience who remember this young Pharisee as the persecutor of the Christians? " It was a confession of his persecuting zeal.

QUESTIONS.

• What effect had his Hebrew language?

• What city was his birthplace and home?

• Where was he educated and who was his instructor?

• What is said as to his zeal?

• What had he done with the Christians?

• Who had the record of his authority for persecution?

  Paul called attention to three things by which he proved that he was the same as his hearers before his conversion:

  (1) He was a Jew.

  (2) While of foreign birth, he was educated by one of the most famous masters and according to the strict laws of the fathers.

  (3) He was as zealous against the work of Christ as were his hearers.

(2) Paul Changed by Divine Intervention.—Acts 22:6-16.

(6) And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. (7) And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? (8) And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. (9) And they that were with me beheld indeed the light, but they heard not the voice of him that spake to me. (10) And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. (11) And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus. (12) And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, (13) came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him. (14) And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. (15) For thou shalt be a witness for him unto all men of what thou hast seen and heard. (16) And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.

A person so born, educated, and zealous for what he had learned, how could he be so changed now unless by the direct influence of the Lord, taking possession of him? " I was on my way to Damascus when God supernaturally interfered and gave an entirely new direction to all of my energy. I saw a supernatural light which blinded me, and heard a voice say, 'Why persecutest thou Me?' When I inquired who was speaking, the voice said, ' I am Jesus.' Even those who traveled with me saw the light, but understood not the voice. I asked the voice what I was to do, and the Lord said, ' Continue your journey to Damascus and there you will be informed what to do The light was so bright that it blinded my eyes, so that I could not see, and my companions took me by the hand and led me to Damascus. When I reached Damascus, Ananias, a man who had a good report among the Jews, a devout man according to the law, came unto me and said, ' Brother Saul, receive thy sight/ and at the same time my eyes were opened. This good Jew not only wrought a miracle in opening my eyes, but showed to me that the God of our fathers had chosen me that I might know His will, by seeing the Just One." (The Just One here means Christ; he does not use said word, yet the people know whom he means.) "And by seeing that Just One and hearing His voice, I was to be a witness of Him to all men" (The word Gentile, he is not yet ready to utter before this angry mob.) Paul meant to say that, with all his education and zeal against the saints, he was in need of Divine forgiveness. This same Ananias urged Paul to be baptized and wash away his sins, calling on the name of the Lord.

QUESTIONS.

• At what time of day was his conversion? 22:6. Where did this occur?

• Did his associates see the light and hear the Lord?

  We learn (9:7) that Paul's attendants heard a voice, but here we are informed that they did not understand it.

• What was the cause of the temporary blindness and for how long?

  His temporary blindness was caused (9:9; 22:11) by the glory of the Light and lasted three days.

• Why say "a devout man according to law"?

  Ananias is simply called a disciple (9:10). Here Paul's description is given for the purpose of reconciling the Jews.

• Why say "God of our fathers"?

• Give the whole speech of Ananias.

(3) God Sends Paul to the Gentiles.-—Acts 22:17-21.

(17) And it came to pass that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, (18) and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me. (19) And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee:(20) and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. (21) And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles.

He showed to this congregation that he was just like they were before God took hold of him and changed his plans, and even after his conversion and baptism, his purpose was not to go to the Gentiles, but to Jerusalem. " I came right here to this temple, and while I was engaged in worship and prayer, God appeared to me in a vision, and said to me, ' Make haste and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning Me.' Even then I was unwilling to obey, and plead for permission to remain, by reciting to them my former conduct,—how I imprisoned and beat in all the synagogues those who believed, and even when Stephen was stoned, I consented to his death, and stood by and took care of the garments of those who slew him," thinking that this would induce them to listen to him now. Yet his pleading before the Lord was all in vain, and the Lord said, " Depart: for I will send thee far hence unto the Gentiles." By this he had fully demonstrated to his Jewish audience that the accusation against him was false, that if ever a Jew loved the Jewish nation it was himself, but that the Lord had Himself called him to go to the Gentiles.

QUESTIONS.

• What was Paul's purpose immediately after his baptism?

• What was he doing in Jerusalem when he had the vision?

• Give the conversation between Paul and the Lord at this time in the temple.

• Can a man have his own way when purchased by the blood of another?

• How long in Jerusalem and reasons for leaving? Gal. 1:18.

5. THE EFFECT OF PAUL'S ADDRESS.

Acts 22:22-29.

(1) Apostle Interrupted by Cry of the People.—Acts 22:22-23.

(22) And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live. (23) And as they cried out, and threw off their garments, and cast dust into the air.

"Unto this word." The audience listened to Paul's arguments, which were conclusive and unanswerable. They were impatient and could hardly wait until Paul would utter some word that would stir the smoldering fire into a blaze. This was done when Paul made this public confession and in the very place where the sin was committed, the putting to death of Stephen. This angered them as when Stephen himself made his speech, and when Paul uttered that hated word "Gentile," the old hatred manifested itself and the people lifted up their voices and said, " Away with this fellow from the earth." The Jews would not believe in God's mercy to the Gentiles. This man was no longer permitted to preach to the people whom he loved, and by rejecting him, they rejected as a nation again, Jesus. They claimed that he was not even fit to preach and must die.

QUESTIONS.

• Why were the people so angry?

  They became enraged when he claimed that he was authorized by God to save the Gentiles.

• What confession does Paul make concerning the persecution and death of Stephen?

• Why throw dust into the air?

  This is an expression of violence, uncontrollable passion, as if they must throw something at him. The mob is howling, yelling, gnashing with their teeth.

(2) Paul and Chief Captain.—Acts 22:24-29.

(24) The chief captain commanded him to be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they so shouted against him. (25) And when they had tied him up with (or, for) the thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? (26) And when the centurion heard it, he went to the chief captain and told him, saying, What art thou about to do? for this man is a Roman. (27) And the chief captain came and said unto him, Tell me, art thou a Roman? And he said, Yea. (28) And the chief captain answered, With a great sum obtained I this citizenship. And Paul said, But I am a Roman born. (29) They then that were about to examine him straightway departed from him: and the chief captain also was afraid when he knew that he was a Roman, and because he had bound him.

At the time of this great excitement the chief captain, who with the soldiers had charge of him, brought him into the castle. They may not have understood one word of the speech, and anxious to know the cause of this violence, commanded to have him scourged that he might make his confession. Paul had said, when speaking to his brethren, "I am a Jew and God led me into the light by a devout Jew in Damascus," but this had no weight with the Jews. Paul was now in the castle with the heathens, and after he had been bound, and everything made ready for his cruel beating, he said to the centurion who stood by, "I am a Roman; is it lawful for you to scourge a Roman uncondemnned?" The officer went immediately and brought the chief captain, who asked Paul, " Art thou a Roman? " and he answered, " Yes." At once the thongs were opened, chains taken off. The Apostle was not beaten and the officers trembled, because he was a Roman and they had bound him.

QUESTIONS.

• Meaning of " examined by scourging "?

  The chief captain, commander of the regiment of Roman soldiers, was on duty in Jerusalem. He could not understand the address and only judged his speech by the effect it had on the people, and thus supposed Paul a great offender. Scourging was the means used to compel prisoners to confess their crime.

• Why did they bind Paul?

  Preparatory to the severe punishment ordered.

• What was the value of Paul's Roman citizenship?

• How had the chief captain obtained his freedom?

  Not by being a Roman by birth, as Paul; it was necessary for him to purchase his freedom.

• What effect had this on those who examined Paul?

6. PAUL BEFORE THE SANHEDRIM.

Acts 22:30 to 23:10.

(30) But on the morrow, desiring to know the certainty whereof he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.

(1) And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day. (2) And the high priest Ananias commanded them that stood by him to smite him on the mouth. (3) Then said Paul unto him, God shall smite thee, thou whited wall: and sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law? (4) And they that stood by said, Revilest thou God's high priest? (5) And Paul said, I knew not, brethren, that he was high priest: for it is written, (Ex. 22:28) Thou shalt not speak evil of a ruler of thy people. (6) But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Brethren, I am a Pharisee, a son of Pharisees: touching the hope and resurrection of the dead I am called in question. (7) And when he had so said, there arose a dissension between the Pharisees and Sadducees; and the assembly was divided. (8) For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. (9) And there arose a great clamor: and some of the scribes of the Pharisees' part stood up, and strove, saying, We find no evil in this man: and what if a spirit hath spoken to him, or an angel? (10) And when there arose a great dissension, the chief captain, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the castle.

The chief captain, very anxious to know why Paul was arrested by Jews, commanded the Sanhedrim to assemble and brought Paul in before them. He was now before the same council that passed judgment upon Jesus, and upon Stephen, and now he had this one more opportunity. It was their last chance to receive or reject the truth. Paul was not here by himself. God led him step by step, and now he stood before the supreme court of the Jewish nation. Paul, as he eagerly looked at the people thus assembled, said, " I have lived in all good conscience before God until this day." The moderator of this council, the High Priest, ordered Paul to be smitten on the mouth. Paul called the High Priest a whited wall, and invoked God to smite him. " Such a man is not fit to sit in judgment, who commands me to be smitten, contrary to law. God's High Priest and a law-breaker,—a man in white robes? I heard his voice; surely it could not be the voice of the High Priest, and therefore I did not know him. The man now holding the High Priest's office is not worthy of it, and therefore I spoke evil of him as a ruler, I spoke of him as a tyrant, and one who can not claim to be the ruler of his people. People who hold these high official positions can only expect people to do honor to them when they honor the position/' Paul realized the fact that he could not win the council as a whole. He was disturbed. He perceived that the council was made up of Pharisees and Sadducees. He appealed to the Pharisees, and said, " I am a Pharisee, the son of a Pharisee. Of the hope of the resurrection of the dead I am called in question." The other party believed the very opposite,—that " there is no resurrection, neither Angel nor Spirit." Immediately the scribes, who were the Pharisees, arose and earnestly protested that " we find no evil in this man, and if he has been spoken to by an Angel or Spirit let us not be among those who fight against God." This created great trouble between the two parties, of which Paul seemed to be the cause, and for fear that Paul might be harmed, the chief captain, who knew Paul to be a Roman, was bound to protect him, and rescued him from the difficulty between the two Jewish factions.

QUESTIONS.

• Why take him before the council?

  That he might know the precise charge against him from the Jews.

• What saved him from being scourged?

• Who was the High Priest and what was his command?

• What did Paul call Ananias and why?

• Why not know it was the High Priest?

  The High Priest's conduct and character was such that he could be High Priest only in name, and not be the High Priest as authorized by the Bible.

• What did the Pharisees and Sadducees believe?

• What did the chief captain learn was the Jewish charge against Paul?

• What did the captain do when the trouble arose between the Pharisees and Sadducees?

7. PAUL'S VISION, JEWISH CONSPIRACY, AND REMOVAL TO CAESAREA.

Acts 23:11-35.

(1) Paul Cheered by a Vision.—Acts 23:11.

(11) And the night following the Lord stood by him, and said, Be of good cheer: for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome.

Lysias, the chief captain, was disappointed in having Paul brought before the council, in not being able to learn the truth about Paul's case. These enemies were not willing to formulate specific charges against him.

Paul was brought into the castle again, having made such an earnest effort to speak to his own people in Jerusalem, and both times he addressed his people he had to be rescued by Roman soldiers. Had his efforts been in vain? Had he been forgotten by his Leader? Was he ail alone now in what he was doing? Under these circumstances Paul needed some one to stand by him and give him courage. Two days had passed since Paul had been arrested. How his heart bled for the condition of his brethren who were groping their way in darkness! His career for preaching the Gospel among the Jews and Gentiles seems, from a human point of view, to be closed. But the Apostle found Him, whom prison walls and iron gates can not hinder from companionship. Paul prayed in the castle and the Lord Himself stood by him in that dark hour, when every door seemed to be closed against his further work for Christ. Paul had stood for Christ and now the Lord stood by him and said, " Be of good cheer, Paul, for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." Paul was not a prisoner of the Jews, not a prisoner of the chief captain, but he was a prisoner of the Lord. His final goal was Rome, and he "as my prisoner will have my protection until I want him with me in Glory." Ambassador for Christ, the Lord never forgets His servant, and is ready to stand by him and give him courage and open his way when human hands lock all doors against him.

QUESTIONS.

• When had he the vision?

• Why did he need encouragement?

• What did the Lord say to him? and was the promise fulfilled?

(2) Conspiracy of Jews to Kill Paul.—Acts 23:12-17.

(12) And when it was day, the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. (13) And they were more than forty that made this conspiracy. (14) And they came to the chief priests and the elders, and said, We have bound ourselves under a great curse, to taste nothing until we have killed Paul. (15) Now therefore do ye with the council signify to the chief captain that he bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him. (16) But Paul's sister's son heard of their lying in wait, and he came and entered into the castle and told Paul. (17) And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain; for he hath something to tell him.

"When it was day." This conspiracy revealed, the religious condition of the Jewish nation. At the very time when the Lord was speaking to Paul in the prison and encouraging him, telling him that he must go to Rome, more than forty had taken a vow that they would neither eat nor drink until they had killed Paul. This murderous intent was not a plot made by forty vagabond Jews of the lowest type, but by Jews who had influence with the Sanhedrim, and the Sanhedrim became a party with these forty in plotting the death of the Apostle. They were to invite Paul to appear before the council, to give them an opportunity to put him to death. A conspiracy so desperate, and known by so many people, was difficult to keep secret. From the narrative (Acts 23:21) we learn that the Sanhedrim had actually asked Lysias to have Paul brought before the council, to which he had consented. But before he had fulfilled the promise, the secret became known. Paul's sister's son had learned of the evil intent of the Jews, and immediately informed his uncle Paul, who requested the centurion to accompany the young man to the chief captain, who had a message for him.

QUESTIONS.

• How many made the vow, and what was it?

• Did these forty do what they had vowed?

• How did Paul's nephew obtain the secret?

  This young man may have been a student, receiving instructions in the schools at Jerusalem, and may have heard the scheme mentioned. While Paul was in prison his friends had the privilege to visit him.

• What instruction did Paul give the centurion?

(3) Conspiracy Made Known to Chief Captain, and Paul Sent to Caesarea.—Acts 23:18-25.

(18) So he took him, and brought him to the chief captain, and saith, Paul the prisoner called me unto him. and asked me to bring this young man unto thee, who hath something to say to thee. (19) And the chief captain took him by the hand, and going aside asked him privately, What is it that thou hast to tell me? (20) And he said, The Jews have agreed to ask thee to bring down Paul tomorrow unto the council, as though thou wouldest inquire somewhat more exactly concerning him. (21) Do not thou therefore yield unto them: for there lie in wait for him of them more than forty men, who have bound themselves under a curse, neither to eat nor to drink till they have slain him: and now are they ready, looking for the promise from thee. (22) So the chief captain let the young man go, charging him, Tell no man that thou hast signified these things to me. (23) And he called unto him two of the centurions, and said, Make ready two hundred soldiers to go as far as Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night:(24) and he bade them provide beasts, that they might set Paul thereon, and bring him safe unto Felix the governor. (25) And he wrote a letter after this form:

The centurion at once accompanied the boy to Lysias, who informed him about the plot. He dismissed the youth and charged him not to reveal to anyone what he had told them. He called to him two centurions, bidding them to have ready by that evening, at nine o'clock, a large force of soldiers, so that Paul, the prisoner, might be taken with safety unto Felix, the governor at Caesarea. This gives us some idea of the strong efforts put forth, by the angry Jews, to put him to death, when the company that took the prisoner out of Jerusalem numbered four hundred and seventy men.

QUESTIONS.

• What was the reason for the embarrassment of the chief captain?

  He desired to hold the good will of the Jewish nation, but it was his duty to see that the prisoner received justice as a Roman citizen.

• Why charge the young man not to make known his visit to the captain?

• How many centurions and what their duty? How many soldiers and why?

  The condition was serious, as the conspiracy had the sanction of the Jewish church.

• What about the Christian church in Jerusalem at this time?

  The church had been, for some time, so strongly influenced by the Jewish law and traditions that from henceforth she continued to grow less spiritual, and more in favor of temple service. In the year A. D. 70 the Jewish temple, which influenced many to keep to the old forms, was destroyed. The Jews fell under the severe persecution of the Romans; their central point of worship being destroyed, they became and remained a scattered nation.

• How far was it to Caesarea?

  About fifty miles northwest of Jerusalem.

(4) Paul Sent to the Governor at Caesarea.—Acts 23:26-35.

(26) Claudius Lysias unto the most excellent govenror Felix, greeting. (27) This man was seized by the Jews, and was about to be slain of them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman. (28) And desiring to know the cause wherefore they accused him, I brought him down unto their council:(29) whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds. (30) And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee.

(31) So the soldiers, as it was commanded them, took Paul and brought him by night to Antipatris. (32) But on the morrow they left the horsemen to go with him, and returned to the castle:(33) and they, when they came to Caesarea and delivered the letter to the governor, presented Paul also before him. (34) And when he had read it, he asked of what province he was; and when he understood that he was of Cilicia, (35) I will hear thee fully, said he, when thine accusers also are come: and he commanded him to be kept in Herod's palace (or Praetorium).

The chief captain, after having completed arrangements to send Paul to Caesarea, wrote a letter to the governor giving full information concerning the prisoner. " The Jews would have put him to death, had it not been that we rescued him," The civil officer put himself on record that the Jewish church was persecuting Paul when there was no sufficient cause. The Jews now would have an opportunity to make their charges against Paul before the governor.

The soldiers started in the evening from Jerusalem and brought Paul, during the night, to Antipatris. The following day the seventy horsemen continued the journey with Paul, and the four hundred soldiers returned to Jerusalem. Upon arrival the governor received the letter, and after reading it asked Paul of what province he was. This he did in order to learn whether he had jurisdiction over the case; and when he learned that he was of Cilicia, the governor promised to hear the case as soon as Paul's accusers would arrive. In the meantime Paul should be kept in Herod's judgment hall, a place built by Herod the Great, at that time the official residence of the Roman governor. The Apostle was not cast into prison, but was kept in the building attached to the palace.

QUESTIONS.

• Why send a letter to the governor?

• Was the information by the civil officer for or against Paul?

• What law referred to in verse 29?

• How many soldiers accompanied him to Antipatris?

• How many from there to Caesarea?

• What question did the governor ask Paul?

• Who was Felix and when appointed?

  He was appointed governor by Emperor Claudius A. D. 52. He was married to Drusilla, the sister of Agrippa, 24:24. He was a wicked governor and would do anything to gain popular favor.

8. PAUL'S TRIAL BEFORE FELIX, AND TWO YEARS' IMPRISONMENT.

Acts 24:1-27.

(1) Charges Against Paul by Jews from Jerusalem.—Acts 24:1-9.

(1) And after five days the high priest Ananias came down with certain elders, and with an orator, one Tertullus; and they informed the governor against Paul. (2) And when he was called, Tertullus began to accuse him, saying,

Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation, (3) we accept it in all ways and in all places, most excellent Felix, with all thankfulness. (4) But that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words. (5) For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world (Gr. the inhabited earth), and a ringleader of the sect of the Nazarenes:(6) who moreover assayed to profane the temple: on whom also we laid hold:[(7) But the chief captain Lysias came, and with great violence took him away out of our hands, (8) commanding his accusers to come before thee] from whom thou wilt be able, by examining him thyself, to take knowledge of all these things whereof we accuse him.

(9) And the Jews also joined in the charge, affirming that these things were so.

The Jews had rejected Jesus Christ, the Messiah, had put Him to death, and God, by His power, raised Him from the dead. Before the Ascension of Jesus He commissioned the disciples, that after their reception of the Holy Spirit they should present Him to the Jews as their Savior. A few received Him, but as a nation they rejected Him, and put to death Stephen, who thus became the first Christian martyr. From time to time the Jews showed themselves unworthy as God's favored people. They were given the last opportunity when the Apostle Paul made his visit to Jerusalem the last time, and because of the deep love he had for his countrymen, on two occasions he appealed to his brethren to accept Him who died for them. They fell upon him, and would have put him to death, but he was rescued by the chief captain. When in prison the Lord stood by him and encouraged him, showing to him that he should now leave them to their fate and go forth in his work as the Apostle of the Gentiles and He would journey with him to Rome. The Jews as a nation, having refused to accept Jesus as the Messiah, lost their religious standing in the world, which is set forth in this period by Luke. The same failure concerning the Jews as a nation, in laying hold of their God-given possibilities, is presented in a number of passages by the different writers in the New Testament. Many of these writers belonged to the same nation, and were deeply affected by this failure, yet writing under the direction of the Holy Spirit, set forth these facts in a way that they can not be misunderstood. We have for some time been in a period of transition. The historian has given quite an extensive account of the facts in this period of the conduct of the Jewish nation, showing themselves unworthy of Divine favor; and therefore when Paul went forth from Jerusalem the Lord journeyed with him and God's Divine favor was transferred from the Jews to the Gentile world. No wonder Luke gave such a detailed account of the origin of this transfer in chapters 6-11.

Paul was in the Roman court at Caesarea. If the Jews had not pressed the matter he would have been released by the governor, because there were no charges presented that would have convicted him. Paul was at Caesarea at least rive days before a committee appointed by the Sanhedrim, with the High Priest as leader and Tertullus, a Roman, a paid attorney, arrived. Paul was then brought into the hall of judgment, and Tertullus, the attorney who represented the Sanhedrim, stated the charges against Paul to the court. The first thing Luke gives us is the method the orator used in getting on the good side of the court by flattery. The Sanhedrim had no confidence in this wicked man to whom they appealed, but their purpose was to accomplish their ends, no matter whether the methods were right or wrong. After thus trying to secure the ear of the governor, he proceeded to present three charges against Paul. (1) "He is a pestilent fellow and a mover of sedition among all the Jews throughout the world; (2) He is a ringleader of the sect of the Nazarenes; (3) He has gone about to profane the temple.

"We would have disposed of this case ourselves and not troubled you, as we were just in the act of disposing of the case when Lysias, the chief captain, came upon us, and by violence took him out of our hands. Had it not been for that interference we would have judged him according to our law and it would have saved this unnecessary trouble for you as governor. At the same time it would have made it unnecessary for us to make this journey and be before you at this time. This case should have been settled at Jerusalem, and we should not have been obliged to send a deputy all the way from Jerusalem to Caesarea."

QUESTIONS.

• Who was the High Priest?

• How long until the accusers arrived from Jerusalem? 24:1.

  The five days should be reckoned from the time that Paul was apprehended at Jerusalem. Luke says Paul was apprehended when the seven days of his vow were nearly ended (21:27). In order to reconcile the statement in this verse with verse 11 it is best to make the apprehension on the fifth day after his arrival at Jerusalem. The next day, the sixth, he was presented before the Sanhedrim. The night of the sixth he was taken to Antipatris, and on the seventh he arrived at Caesarea. Five days after his arrival would be the twelfth day after his arrival at Jerusalem, when the charges were made against him before Felix.

• Why did they need an orator, and who was he?

• Why flatter the governor?

• State the three charges made against Paul.

(2) Paul Replies to the Charges.—Acts 24:10-21.

(10) And when the governor had beckoned unto him to speak, Paul answered,

Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defence: (11) seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem:(12) and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city. (13) Neither can they prove to thee the things whereof they now accuse me. (14) But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; (15) having hope toward God, which these also themselves look for (or, accept), that there shall be a resurrection both of the just and unjust. (16) Herein (or, on this account) I also exercise myself to have a conscience void of offence toward God and men always. (17) Now after some years I came to bring alms to my nation, and offerings:(18) amidst which (or, in presenting which) they found me purified in the temple, with no crowd, nor yet with tumult: but there were certain Jews from Asia—(19) who ought to have been here before thee, and to make accusation, if they had aught against me. (20) Or else let these men themselves say what wrong-doing they found when I stood before the council, (21) except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question before you this day.

When Tertullus had made his charge against Paul before Felix, the Jews whom he represented fully endorsed the statement of their lawyer. This was the third time that the Apostle, during his missionary labors, had the opportunity of addressing persons holding high official positions. He had spoken before Gallio, the deputy of Achaia, and Sergius Paulus, and received favor from both. The first charge was that of sedition. The governor before whom he spoke had held his office for seven years, and was well acquainted with the history of this nation. He had no knowledge during these years of Paul being engaged in any insurrections. " The time is too short for the things to have occurred with which they have charged me. It is but twelve days since I went up to Jerusalem to worship, and five of these I have spent here in Roman custody. The time would not have been sufficient if I had wanted to do what they charge me with. The purpose for which I went to Jerusalem was to worship. During that time I did not congregate a crowd, neither did I dispute openly to incite the Jews in the synagogue, nor in the city." He closed his argument by saying to the court, " The things they charge me with they can not prove."

The second charge against Paul was that of heresy. In answer to the second charge, he admitted that after the way they call heresy, he did worship the God of his fathers. He believed the same Scriptures, and had the faith that the Pharisees claimed to have, of the Resurrection of the just and the unjust. Here the accusers devised the phrase, " sect of the Nazarene," which it was unjust to charge Paul with, because he worshiped the God of the Jews. Paul here insisted on the essential likeness between his faith and that of Judaism. He did this because it was true and because it gave him shelter under the Roman law. It tolerated Judaism, and Paul's religion was built on the teaching of the Law and the Prophets, and therefore not a new religion, but a development absolutely in harmony with the teaching of the old. Paul meant to say on this point that surely, within a very few days, there had been a great change of sentiment in Jerusalem. " The Pharisees themselves, less than a week ago, defended me before the council. The very charge they make now is contrary to their own defense in Jerusalem." Paul believed the law, recognized Him to whom the law pointed, had great reverence for it and called it glorious (2 Cor. 3:7). He also believed in the Prophets, because in the study of the Prophets, he found them pointing to Jesus whom he preached, and speaking of God His Father raising Him from the dead. It must be understood that it was not Paul who was violating God's book, but it was the Pharisees. " Now these Pharisees who defended me before the council, ought to be here themselves to present their objection, if they hold anything against me. Or else let these who stand right here tell positively what evil I did, unless it be that I stood and said before the council that I believed in the Resurrection of the dead."

The third charge—sacrilege. In answering the third charge, the Apostle clearly showed that instead of trying to disgrace the temple he had had great reverence for it for many years. "And because of my reverence for the temple I have brought alms and offerings. The alms were for my nation, which I loved, and at the time of my arrest I was bringing my offerings to the temple and engaged in one of the most solemn rites presented by the Jewish law. Instead of polluting the temple of God I was complying with the law, purifying it; I associated with but a few and not with the crowd. When in the act of obeying the law, some Jews from Asia brought about the disturbance, and they are the persons who ought to be here before the court and make their objections, if they have any charge against me. They are the only witnesses and they are not here. These who are here can testify only as to what happened about my conduct before the Sanhedrim." Therefore the Sanhedrim had no right to present any charge against the prisoner only as to his conduct before them. And the entire matter charged against him must be that he raised his voice in favor of the Resurrection,—the very faith held by the Pharisees themselves.

QUESTIONS.

• What was the point in his introduction?

  Paul founded the plea on the justice of his cause and on the fact that Felix had had so much experience in the affairs of Judea, that he was well qualified to understand the merits of the case and to judge impartially.

• How long was Felix governor?

  Felix was judge in Jerusalem and Judea for a period of about seven years.

• What was his answer to the charge of sedition? What was his argument to that of leading a sect?

  Paul acknowledged the fact but denied it to be heresy. He gave three reasons why his way of worship was not heresy:

  (1) Because he worshiped the same God that his accusers worshiped, and as a Jew, he was true to God.

  (2) He held to Jewish law and prophecy, while he did not agree with many interpretations of them. Christ and his Gospel fulfilled did not annul them.

  (3) He believed in the Resurrection of the dead, and immortal life, just as the Pharisees did who accused him. Paul confirmed his position by his sincere desire to do right.

• What was his answer to the charge of sacrilege?

  On some of his visits he came for the purpose of bringing alms and offerings, and therefore had no thought of profaning the temple.

(3) The Two Years in Prison in Caesarea.—Acts 24:22-27.

(22) But Felix, having more exact knowledge concerning the Way, deferred them, saying, When Lysias the chief captain (or, military tribune; Gr. chiliarch) shall come down, I will determine your matter. (23) And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him.

(24) But after certain days, Felix came with Drusilla, his wife (Gr. his own wife), who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. (25) And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me. (26) He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him. (27) But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds.

Felix, the governor, was already acquainted with the Jewish people and knew something about their belief in Christ. Now having received by Paul's address a more perfect knowledge, and while nothing had yet been proved against Paul, yet the governor did not release him. The governor showed, by the liberty he granted him in holding him as a prisoner, that the things testified against him could not be true, but gave as a reason for holding him, that when Lysias, the chief captain, would come down, he could then learn if there was any information he had not already presented. Lysias had already testified in the letter. If this judge had been righteous the Apostle would have been set free. The governor, really unwilling to give offense to the Jews, simply gave this as an excuse to hold him to keep the good-will of the nation. Paul had the privilege as a prisoner to receive visitors who were his friends and wished to administer to his wants. We do not know that Lysias ever made this statement before the governor, and the decision for his case was put off about two years. Some time during this period of two years, Felix, who was married to Drusilla—a daughter of Agrippa I., who slew James, and a sister of Herod Agrippa II. (26:1)—sent for Paul that he might speak to them about the faith in Christ. Paul, no doubt, knew the kind of characters he had before him. Herod was a wicked man, married to this divorced Drusilla. As Paul spoke to these people of righteousness, temperance and judgment to come, it had its influence. It made a man like Felix tremble as Paul pictured to him temperance and self-control, and the judgment that every man must meet. And why should he not tremble, listening to such a sermon as Paul could preach? Yet, while his heart was touched, he made the same excuse that thousands are making to-day, who prefer not to change their conduct, by saying, " Go thy way,... I will call for thee."

Why did Felix continue to hold Paul as a prisoner? Here the reason is fully stated why he held him. He knew the prisoner was not guilty, and at different times, no doubt, he talked to Paul and offered to release him upon receiving certain sums of money. The preacher of righteousness could not be a party to such unrighteous proceeding. So at the close of the two years Felix was recalled, and Paul remained a prisoner, that the governor might continue to have the friendship of the Jews.

QUESTIONS.

• Give meaning of " When Felix heard."

• What excuse did he give for the delay?

• What liberty did he grant him?

• In what did he have more perfect knowledge?

  Felix knew more than most Roman rulers about Christianity.

• Who was Drusilla? 24:24.

9. PAUL BEFORE FESTUS AND AGRIPPA.

Acts 25:1-27.

(1) Zeal of Jews Against Paul.—Acts 25:1-5.

(1) Festus therefore, having come into the province (or, having entered upon his province), after three days went up to Jerusalem from Caesarea. (2) And the chief priests and the principal men of the Jews informed him against Paul; and they besought him, (3) asking a favor against him, that he would send for him to Jerusalem; laying a plot to kill him on the way. (4) Howbeit Festus answered, that Paul was kept in charge at Caesarea, and that he himself was about to depart thither shortly. (5) Let them therefore, saith he, that are of power among you go down with me, and if there is anything amiss in the man, let them accuse him.

Felix was recalled and Festus appointed governor, about A. D. 60. Three days after his arrival at Caesarea he went up to Jerusalem. The Jews had not forgotten their angry feeling against Paul. The High Priest and his associates renewed their charge against Paul, and desired that the governor would bring him from Caesarea to Jerusalem, in order that the same might come to a speedy settlement. Their real object in trying to work the governor was that this band of murderers might lie in wait, and that when the governor brought Paul into Jerusalem they could fall upon him and put him to death.

The governor, however, would be glad to please the Jews, yet could not transgress the Roman law. Paul would be kept at Caesarea and his purpose was to return shortly. He invited those who had charges against Paul to accompany him to Caesarea and lay their charges before the court and it would there be decided if he had committed any crime.

QUESTIONS.

• How long was he at Caesarea before going to Jerusalem?

• Why go to Jerusalem?

  He went to Jerusalem to acquaint himself with the motives and work of the leaders of the Jewish church.

• What did the Jews ask Festus to do?

• What did Festus require of them?

(2) Trial before Festus and Appeal to Caesar.—Acts 25:6-12.

(6) And when he had tarried among them not more than eight or ten days, he went down unto Caesarea; and on the morrow he sat on the judgment-seat, and commanded Paul to be brought. (7) And when he was come, the Jews that had come down from Jerusalem stood round about him, bringing against him many and grievous charges which they could not prove; (8) while Paul said in his defence, Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. (9) But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? (10) But Paul said, I am standing before Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou also very well knowest. (11) If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die; but if none of those things is true whereof these accuse me, no man can give me up (Gr. grant me by favor) unto them. I appeal unto Caesar. (12) Then Festus, when he had conferred with the council, answered, Thou hast appealed unto Caesar: unto Caesar shalt thou go.

The governor remained in Jerusalem just about ten days, and the very next day after reaching Caesarea, Paul was put on trial before him. The Jews who had accompanied Festus, by invitation, from Jerusalem, stood round about him. These were the most influential men in Palestine, making charges against one man, and very grievous charges, which they could not prove. The Apostle at once answered to the same charges he had answered before Felix,—heresy, sacrilege and sedition. He made a positive statement that he was innocent of every charge made against him. The governor knew that Paul had not committed any crime of which the Roman law could convict him. He therefore, in order to please the Jews, desired to grant their wish that Paul should be transferred to Jerusalem and make his answer on the charges of heresy, sacrilege, and sedition, and there Festus would see that Paul got a fair trial.

Festus himself knew that he would not get a fair trial, that the Jews were biased; and this gives us an opportunity to know the character of the man before whom Paul appeared to be judged. Paul asserted his rights before Festus as a Roman citizen, and that he desired to be judged before a Roman tribunal. He declared before the judge that he himself knew that he had done nothing wrong to the Jews who brought these charges. " Now, if anybody could show that I have done evil or am a criminal, and that my crime is worthy of death, I would not refuse to die. But when there are none of these things true that they accuse me of, no governor has a right to deliver me over to them. As a Roman citizen I appeal unto Caesar." Paul made his appeal unto Caesar, and if his appeal were granted the case would be taken entirely out of the hands of the present governor. This must have been a surprise to the Jews as well as the governor—the turn taken by the Apostle in taking the case entirely out of their hands. The appeal was granted by the governor.

QUESTIONS.

• How long was he at Jerusalem?

  The text should read, "Not more than eight or ten days."

• When was the trial?

• What was the defense of Paul?

• Name the three charges Paul answered here.

• Why ask him to go to Jerusalem?

  Festus was willing to have a man put to death unjustly simply to gain the favor of the Jewish nation.

• Why did he not deliver him to the Jews?

  Because he had appealed to Caesar, which would give him an opportunity to make his journey to Rome as he had predicted.

• Give meaning of "I stand at Caesar's judgment-seat."

  He justified himself in refusing to be taken away to Jerusalem for trial. This was the appointed capital of the province where the courts were properly held.

• What was the purpose of the conference?

(3) Consultation Between Festus and Agrippa.—Acts 25:13-22.

(13) Now when certain days were passed, Agrippa the king and Bernice arrived at Caesarea, and saluted (or, having saluted) Festus. (14) And as they tarried there many days, Festus laid Paul's case before the king, saying, There is a certain man left a prisoner by Felix; (15) about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for sentence against him. (16) To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defence concerning the matter laid against him. (17) When therefore they were come together here, I made no delay, but on the next day sat on the judgment-seat, and commanded the man to be brought. (18) Concerning whom, when the accusers stood up, they brought no charge of such evil things as I supposed; (19) but had certain questions against him of their own religion (or, superstition), and of one Jesus, who was dead, whom Paul affirmed to be alive. (20) And I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem and there be judged of these matters. (21) But when Paul had appealed to be kept for the decision of the emperor (Gr. the Augustus), I commanded him to be kept till I should send him to Caesar. (22) And Agrippa said unto Festus, I also could wish (or, was wishing) to hear the man myself. Tomorrow, saith he, thou shalt hear him.

Shortly after Festus was appointed governor of Judea, Agrippa II., and his sister Bernice paid the governor a visit at Caesarea. This Agrippa was the only son of Herod Agrippa I., who put to death the Apostle James in Jerusalem, afterwards went to Caesarea, and because of his wickedness Divine judgment visited him and he died about the year A. D. 44. When his father died Agrippa II. was in Rome, but being only about seventeen years of age he was too young to be appointed governor over the territory ruled by his father. He was however at the death of his uncle, six years later, appointed king of Chalcis, a small territory east of the river Jordan. After these visitors had been with Festus for some days, Festus presented Paul's case to the king in order to receive his opinion about the matter. It was about time for the prisoner to be sent to Caesar; the charges against Paul had reference only to the Jewish law, and Festus was still in the dark concerning the proper statement to make to the emperor at Rome. Agrippa being well acquainted with the Jewish nation and their religion, the governor sought the advice of the king to assist him to formulate charges.

Festus had presented to the king the efforts made by the Jews to bring judgment against Paul. He declared that the accused must be brought face to face with the accuser, the Roman law must be satisfied, and the individual must have an opportunity to answer himself for the crime. Festus gave the king a history of the trial; the accusations of the Jews were entirely different from what he had supposed, and the only thing that they presented against him was of their own superstition concerning one Jesus, who was dead, whom Paul affirmed to be alive. "And when I asked the prisoner if he would be willing to go to Jerusalem and answer these charges at the Jewish court, he made an appeal to be tried at Caesar's court; and I commanded him to be kept until I might send him to Caesar." Agrippa became interested in the matter and requested to have an opportunity to hear him speak. His request was granted.

QUESTIONS.

• Who are King Agrippa and Bernice?

  He is King Agrippa II., in his twenty-third year; he was permitted to succeed his father's youngest brother in the kingdom of Chalcis. Four years later he was removed by Claudius from Chalcis and given the two Tetrarchies that had formerly been in the hands of Philip and Lysanias (Luke 3:1). He also was given control of the temple and its treasury and the power of appointing and displacing the high priest. The Early Church knew nothing but persecution at his hands. His great-grandfather, Herod the Great, doomed the infant Christ. His grandfather, Herod-Antipas, slew John the Baptist. His father killed James the Apostle, and intended to take the life of Peter also.

  Bernice was a sister of this Agrippa, and of Drusilla (24:24). She had been married to her uncle Herod, formerly king of Chalcis, but he had died, and she was still a widow. Agrippa and Bernice, being Jews by birth, were better able to understand Paul's case than was Festus.

• What was Festus' opinion as to the charges?

• Why did Agrippa wish to hear Paul?

(4) Paul Brought Before Festus and Agrippa.—Acts 25:23-27.

(23) So on the morrow, when Agrippa was come, and Bernice, with great pomp, and they were entered into the place of hearing with the chief captains and the principal men of the city, at the command of Festus Paul was brought in. (24) And Festus saith, King Agrippa, and all men who are here present with us, ye behold this man, about whom all the multitude of the Jews made suit to me, both at Jerusalem and here, crying that he ought not to live any longer. (25) But I found that he had committed nothing worthy of death: and as he himself appealed to the emperor I determined to send him. (26) Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, king Agrippa, that, after examination had, I may have somewhat to write. (27) For it seemeth to me unreasonable, in sending a prisoner, not withal to signify the charges against him.

Festus had asked Agrippa for advice, but before Agrippa was willing to give the advice he wanted to hear Paul recite the facts. Paul had often spoken before the public, but before such an audience Paul had never spoken. A king, a princess, a Roman governor, the military officers and the principal men of the city. Was Paul able to set forth the facts clearly before such a distinguished audience as he was asked to address? The following statement Festus made when he introduced the speaker:" This man is not charged by a few, but all the Jews have appealed to me that he ought not, for what he has done, live any longer. Upon careful examination into the case, I find that he has committed nothing worthy of death. And when he suggested that he be given a hearing before the Jewish tribunal, Paul, as a Roman citizen, appealed to be tried at a Roman court. And we have granted his appeal and have determined to send him. And now since we have decided to send him, I have not been able to formulate charges and therefore have brought him before you, and especially before you as a king, that after you have carefully examined into the matter, you might inform me what to write. Agrippa, being a Jewish king, ought to be able to set forth charges, after hearing the case, so that the prisoner may be sent forth with specific charges/'

QUESTIONS.

• Meaning "with great pomp"?

  These children, son and daughter of Herod-Agrippa I., made this pompous appearance (great parade) in that very city where a few years before their father was smitten by the angel of God, and eaten of worms (12:23).

• Who was present at this conference? What was the place of hearing?

  An audience chamber in the palace of Festus. This was not a trial of Paul; he could only be tried in Rome, as he had appealed unto Caesar.

• What was it that seemed unreasonable to Festus?

10. ADDRESS BEFORE THE ROYAL COURT.

Acts 26:1-29.

(1) The Introduction.—Acts 26:1-3.

(1) And Agrippa saith unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence:

(2) I think myself happy, king Agrippa, that I am to make my defence before thee this day touching all the things whereof I am accused by the Jews:(3) especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

The king now gave the Apostle permission to speak. The Apostle stretched forth his hand, and was able to speak for himself. He no doubt was somewhat annoyed by the lengthy introduction Festus made when he presented him to the audience. The address here is somewhat the same as the one he had delivered to the Jews on the stairs when he was arrested in Jerusalem. The Apostle was in chains, still held as a prisoner, but counted himself happy. His happiness consisted in being able to present his Lord and the Gospel that was committed to him, to such an audience. " And especially that I can set the facts before you concerning the things whereof I am accused. And I know you to be well acquainted with the Jewish teaching and customs. Therefore I hope you will patiently bear with me in setting forth these facts in their order."

QUESTIONS.

• Who granted Paul permission to speak?

• Why say " I think myself happy "?

  It was a pleasure for him to speak in his own defense, and especially to deliver his own testimony of Christ in the presence of the king.

• Why did he appeal to Agrippa's patience?

  He understood the character of his audience, and his purpose was to set forth clearly, in rather a lengthy discourse, his claim for the Christian religion.

(2) His Life Among the Jews.—Acts 26:4-8.

(4) My manner of life then from my youth up, which was from the beginning among mine own nation and at Jerusalem, know all the Jews; (5) having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee. (6) And now I stand here to be judged for the hope of the promise made of God unto our fathers; (7) unto which promise our twelve tribes, earnestly serving God night and day, hope to attain. And concerning this hope I am accused by the Jews, O king! (8) Why is it judged incredible with you, if God doth raise the dead?

He had lived as a Pharisee, which was well known to the Jews, and was not only a Pharisee but one of the most careful in the study of the law and the carrying of it into effect. " And the Jewish nation, if they were willing, knowing me as they did, could testify to these facts; and now this day I stand here and am judged because I was faithful to the hope of the promise made by God unto our fathers. Now the faithfulness of this hope is the real cause of my being a prisoner here this day. In order to obtain this hope the twelve tribes served God day and night and for being in possession of this hope I stand here accused. Is it not strange that, considering what the Jews believe, they hold me as a prisoner? Why should it be thought a thing incredible with you that God should raise the dead? This hope in Him is based on Christ being raised to life, and if God doth raise the dead why should we not believe that He raised Jesus? and if He raised Jesus, has not the Crucified One become Christ? "

QUESTIONS.

• Who knew Him from the beginning?

  These expressions imply that he left his home in Tarsus very young to attend the school at Jerusalem and had for his teacher Gamaliel.

• Give meaning of "straitest sect."

  The most exact and rigorous in their interpretation of the law, and in enforcing ceremonial observances.

• Where and what was the promise of our fathers?

  This no doubt refers to the promise of the Messiah (13:32), and through Him, of the resurrection (23:6).

• Why think it incredible?

(3) Paul's Opposition to the Church, and His Conversion. Acts 26:9-17.

(9) I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. (10) And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. (11) And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities. (12) Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, (13) at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. (14) And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad (Gr. goads). (15) And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. (16) But arise, and stand upon thy feet:for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; (17) delivering thee from the people, and from the Gentiles, unto whom I send thee.

The Apostle Paul confessed that he at one time held religious views just like those of his brethren. " It was my purpose to suppress the work of ' Jesus,' and what I did is not a secret." Three new facts about the persecution of the Christians Paul stated, which took place after the death of Stephen. (1) Christians were put to death, (2) Christians were punished according to the Jewish custom in the presence of the judges who sat in the synagogue, (3) Persecution had extended to other cities besides Jerusalem. Instead of Paul taking the Christians and putting them to death, the power of God took hold of him and changed his life. He was on his way to Damascus when he was stricken to the earth and the Heavenly Voice spoke to him, and Paul heard the voice. He did not recite the entire story of his conversion but referred to his commission as being Divine, and that he was to be a minister and witness to the people of the things that he had seen and heard.

QUESTIONS.

• How could Paul think and do things contrary to the wish of Jesus?

  Paul acknowledged himself to have been a persecutor and blasphemer, although in it he followed the guidance of his own conscience; and he stood in need of mercy for remission of those wicked acts.

• What was the extent of his persecution?

• Why had Jesus appeared to him?

(4) His Commission.—Acts 26:18-23.

(18) To open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me. (19) Wherefore, O king Agrippa, I was not disobedient unto the heavenly vision: (20) but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Judaea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. (21) For this cause the Jews seized me in the temple, and assayed to kill me. (22) Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; (23) how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.

Paul had received his commission when the Lord appeared unto him at the time of his conversion. By the special revelation he had received from the Lord the Gospel was to find its way to the Gentiles. The moment had come to give this Gospel message to the blind sinners who were sitting before him in the congregation. All the elements of the Gospel are really contained in verse 18. Even the Jews themselves were under the power of Satan, and not until their eyes were opened could they receive forgiveness of sin. So the Apostle, if he wanted to be honest with these people, had to reveal the things he had seen and heard. It was for preaching Jesus that the Jews wanted to kill him, but by the hand of God he had been preserved until this day. "And I have never failed to witness, before poor and rich, small and great, in accordance with the teaching of the law and prophecy, that Christ should die and rise again from the dead, and be the light for all the people in the world."

In this paragraph he made a thrust at these Jews—that because he was obeying the commission of the risen Savior, the Jews caught him in the temple. " When I spoke in harmony with the teachings in the Scriptures of the coming of Christ. " If the Jews claimed to love Moses and the Prophets, the thirty-nine books of the Old Testament, then they must certainly accept the fruit that comes from the planting in the Old Testament.

QUESTIONS.

• What was his special mission?

  (1) To open their eyes;

  (2) to turn them from darkness to light;

  (3) to turn them from Satan unto God;

  (4) to bring forgiveness and inheritance.

• Where did he have his heavenly vision?

• Where did he begin his work?

• Why did they arrest him?

• Who is the first that rose from the dead?

(5) Conclusion.—Acts 26:24-29.

(24) And as he thus made his defence, Festus saith with a loud voice, Paul, thou art mad; thy much learning is turning thee mad (Gr. turneth thee to madness). (25) But Paul saith, I am not mad, most excellent Festus; but speak forth words of truth and soberness. (26) For the king knoweth of these things unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner. (27) King Agrippa, believest thou the prophets? I know that thou believest. (28) And Agrippa said unto Paul, With but little persuasion thou (or, in a little time thou, etc.) wouldest fain make me a Christian. (29) And Paul said, I would to God, that whether with little or with much (or, both in little and in great, i. e., in all respects), not thou only, but also all that hear me this day, might become such as I am, except these bonds.

As the minister was so earnestly setting forth the things of Jesus, appealing to the Old Testament as the foundation for what he had advanced, Festus, who was not able to comprehend the truths presented by the Apostle, became impatient and interrupted him by the rude remark, " Thou art beside thyself. Thy much learning hath turned thee to madness." This was not a serious charge by one so ignorant of the higher things as Festus was. The Lord during his ministry had also heard the same charge. The Apostle answered Festus and said that his words were not those of a person who does not know what he is saying, but the words of truth and soberness. Then Paul turned to the king, as one who was more familiar with the things that Paul was presenting. The things that Paul was setting forth before the public could not help being known to the king. The king was acquainted with Christ's suffering, His trial and His death, and therefore Paul turned to him with a question, "Believest thou the prophets?" Then Agrippa answered, "Almost thou persuadest me to be a Christian. " He meant to say, " By a little more persuasion you might make me a Christian," or " Do you think you can make me a Christian by your speechmaking? " Paul answered and said, not only to the king but to all of them, " I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds."

He was asking God that these people might receive all the blessings that come through faith in the Lord Jesus Christ, but in his appeal he remembered the chains and would not want any others to be under such bonds as were put on him.

QUESTIONS.

• What effect had his sermon on Festus?

  He considered Paul as a visionary enthusiast, unbalanced in mind.

• Why say, "much learning doth make thee mad"?

  Much learning had turned his brain. The idea was suggested by his many allusions to Moses and the Prophets. Paul was an educated man of high order.

• What was not done in a corner?

  There was a wide knowledge of the facts connected with the preaching of the Gospel since the death and resurrection of Christ.

• What question did he ask Agrippa? and what was his reply?

• What special thing did he want his hearers to enjoy?

11. PAUL DECLARED INNOCENT.

Acts 26:30-32.

(30) And the king rose up, and the governor, and Bernice, and they that sat with them:(31) and when they had withdrawn, they spake one to another, saying, This man doeth nothing worthy of death or of bonds. (32) And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

The Apostle expressed his great desire that they might be persuaded to accept Jesus Christ, and enjoy the hope that sustained him under all these trying circumstances; instead of their crowns and robes and offices, he wished they had a standing the same as his, humble though it seemed. The king and the audience then went aside, and their verdict was this:" This man doeth nothing worthy of death or of bonds. " And the Roman officers declared, if Paul had not made his appeal to Caesar he might have been set free. But we have seen before that this appeal to Rome was in accord with the will of the Lord. The Lord had promised Paul to be his Companion, and that no one would be permitted to harm him on his journey to Rome.

QUESTIONS,

• Why not release Paul?

• What was their decision?

• What prediction was fulfilled in his persecution?

• Give the principal points made by the Apostle in his address before Agrippa.