Acts 28
KingCommentsActs 28:1
Paul Refutes the Accusations
Then Paul gets the opportunity from Felix to defend himself. He defends his own cause. He does not need an orator like Tertullus (Matthew 10:18-20). He does so with a dignity that completely overshadows the drivel of Tertullus. Without a hint of flattery, he recognizes Felix as a judge over the people of the Jews. Paul mentions that he knows that Felix has held that position for many years. This means that Felix is well acquainted with the customs of the people. It gives Paul good courage in his defense. It makes a big difference whether you have to explain something to people who understand your subject or to people for whom the matter is completely unknown.
He begins by pointing out that no more than twelve days ago he came to Jerusalem. So it makes no sense to present him as someone who has built a reputation as a troublemaker. And then the reason he came to Jerusalem. It was no other reason than to worship and to bring the money of a collection of the nations to the poor believers in Jerusalem (Acts 24:17). Are these activities of a gang leader?
Paul speaks of worship, but not in the Christian sense of the word, but according to the Jewish norm. He speaks here as a true Jew among the Jews. Christian worship is not connected to a place like Jerusalem. Here he is the Jew who still has a connection with Judaism. There was a Christian church in Jerusalem that he visited, but he did give the impression that he was not talking about Christian worship.
He dismisses his stay in the temple and the accusations they attach to it as all fabrications. Paul reject his accusers by stating that they cannot prove anything to Felix about their accusations against him.
Acts 28:2
Paul Refutes the Accusations
Then Paul gets the opportunity from Felix to defend himself. He defends his own cause. He does not need an orator like Tertullus (Matthew 10:18-20). He does so with a dignity that completely overshadows the drivel of Tertullus. Without a hint of flattery, he recognizes Felix as a judge over the people of the Jews. Paul mentions that he knows that Felix has held that position for many years. This means that Felix is well acquainted with the customs of the people. It gives Paul good courage in his defense. It makes a big difference whether you have to explain something to people who understand your subject or to people for whom the matter is completely unknown.
He begins by pointing out that no more than twelve days ago he came to Jerusalem. So it makes no sense to present him as someone who has built a reputation as a troublemaker. And then the reason he came to Jerusalem. It was no other reason than to worship and to bring the money of a collection of the nations to the poor believers in Jerusalem (Acts 24:17). Are these activities of a gang leader?
Paul speaks of worship, but not in the Christian sense of the word, but according to the Jewish norm. He speaks here as a true Jew among the Jews. Christian worship is not connected to a place like Jerusalem. Here he is the Jew who still has a connection with Judaism. There was a Christian church in Jerusalem that he visited, but he did give the impression that he was not talking about Christian worship.
He dismisses his stay in the temple and the accusations they attach to it as all fabrications. Paul reject his accusers by stating that they cannot prove anything to Felix about their accusations against him.
Acts 28:3
Paul Refutes the Accusations
Then Paul gets the opportunity from Felix to defend himself. He defends his own cause. He does not need an orator like Tertullus (Matthew 10:18-20). He does so with a dignity that completely overshadows the drivel of Tertullus. Without a hint of flattery, he recognizes Felix as a judge over the people of the Jews. Paul mentions that he knows that Felix has held that position for many years. This means that Felix is well acquainted with the customs of the people. It gives Paul good courage in his defense. It makes a big difference whether you have to explain something to people who understand your subject or to people for whom the matter is completely unknown.
He begins by pointing out that no more than twelve days ago he came to Jerusalem. So it makes no sense to present him as someone who has built a reputation as a troublemaker. And then the reason he came to Jerusalem. It was no other reason than to worship and to bring the money of a collection of the nations to the poor believers in Jerusalem (Acts 24:17). Are these activities of a gang leader?
Paul speaks of worship, but not in the Christian sense of the word, but according to the Jewish norm. He speaks here as a true Jew among the Jews. Christian worship is not connected to a place like Jerusalem. Here he is the Jew who still has a connection with Judaism. There was a Christian church in Jerusalem that he visited, but he did give the impression that he was not talking about Christian worship.
He dismisses his stay in the temple and the accusations they attach to it as all fabrications. Paul reject his accusers by stating that they cannot prove anything to Felix about their accusations against him.
Acts 28:4
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:5
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:6
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:7
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:8
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:9
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:10
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:11
Paul Declares his Orthodox Faith
Then Paul declares that he is not an apostate Jew, but that he serves the God of the fathers. With this he confesses to serve the same God that his accusers confess to serve. He also confesses to believe everything that is in the law and the prophets. However, there is also a big difference and that he mentions as well. He serves the God of the fathers and believes that what is according to the law and written in the prophets is in accordance with the Way.
With this he confesses that the movement that within Judaism is considered a sect and is called ”the Way” is the point of reference of his actions. With this he refers in veiled terms to the Lord Jesus, to Him Who is the Way from and to God. That is also the basis of the hope he has in God – a hope they too have – that there is a resurrection. Here too Paul points to the common ground on which he and his accusers stand.
At that time Christendom was still seen as a sect of Judaism whose followers confessed that the Messiah had come, but otherwise distinguished themselves in nothing from the orthodox Jews. By always seeking that common ground, Paul says as it were: They rejected me, but I did not reject them. In this way he declares his solidarity with his people. How then could he be called ‘a pest’?
The resurrection was known to the Jews from the Old Testament (Job 19:25-27; Psalms 16:9-11; Daniel 12:13), but the distinction between a resurrection of the righteous and the unrighteous was not. The New Testament shows us that there is a gap of a thousand years between the two resurrections (Revelation 20:4-6).
Mentioning the resurrection to Felix confronts the governor with the situation after death. Surely it is a hint for Felix to think about that. Paul presents the resurrection as a hope (Acts 23:6; Acts 26:6; Acts 28:20). This hope is the sure fulfillment of the promises God made to His people.
In that hope, in that expectation, Paul lived and that – “in view of this” – was the motive for him to serve God with a blameless conscience. In no way did he want to do anything that would cause him to lose his inner bond with God, nor lose sight of the fulfillment of God’s promises. By speaking in this way, he also speaks to the conscience of the people before whom he appears (cf. Acts 23:1). Felix did not have a blameless conscience, nor did Tertullus and the unbelieving Jews.
Once again he points out that he was not in Jerusalem for many years and that when he got there again, it was not to cause unrest, but to do good. If Felix wants to, he can check all that and he will get it confirmed. He had come to Jerusalem with the money from the collection of the nations with him (Romans 15:25-28; 1 Corinthians 16:1-4; Galatians 2:10).
This was meant for “my people”, who are his believing Jewish brothers from the church in Jerusalem, with whom he also wanted to present offerings. There was no problem until some Jews came from Asia. Felix should call them to declare under oath that they had found him with a pagan in the temple. As far as Paul is concerned, the Jews from Jerusalem who appeared before Felix may also come up with a real accusation.
The only thing they could accuse him of is what he shouted when he was standing among them. He shouted something that these Sadducees refused to believe. But such an accusation wouldn’t impress Felix at all. He would not concern himself with a theological dispute.
Acts 28:12
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:13
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:14
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:15
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:16
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:17
Felix and Paul
Felix was embarrassed. He knows that Paul has done nothing for which Roman law holds him guilty. He knows ‘the Way’ quite well, of which he will have been informed by his wife Drusilla, who is a Jewess (Acts 24:24). However, if he would admit that Paul is innocent, he would feel the anger of the Jews, and to him their favor is more important than the law. That is why he resorts to a way out and says he is holding on to the matter in order to investigate it more closely. He would wait until Lysias came. This is a worthless excuse, for when would he come?
You can be familiar with ‘the Way’, yet not go that Way. His way out means that Paul remains imprisoned. In addition he is given a considerable degree of freedom which shows that Felix does not see him as an enemy of the state. Pilate was also convinced of the innocence of the Lord, but he did not release Him.
After a few days Paul is given the opportunity to speak to the governor alone. This was done at the request of Felix, who returned to Caesarea with his wife Drusilla. Surely he wants to hear more from Paul about the faith in Jesus Christ. Paul speaks about this and appeals to Felix’s conscience. Fearless, he tells the wicked Felix what must affect his conscience.
He talks to him about “righteousness”, which refers to his life in connection with others. In this he is certainly not righteous and still acts unjustly. He tramples underfoot the rights of others with the greatest ease, if it is to his advantage. In the same way he has appropriated his wife Drusilla who belongs to another man.
Also “self-control” is a subject about which Paul speaks. Self-control has to do with one’s own person. He has no self-control whatsoever, but gives in to his lusts and is already married to the third princess.
Finally, Paul presents “the judgment to come” to him as something he should take into account. The judgment places Felix in his relationship toward God. But he does not want to take God into account either. Felix does not care that it is “now … the acceptable time” (2 Corinthians 6:2b).
Paul places all this in the perspective of faith in the Lord Jesus. Felix can escape the judgment on his unrighteousness and the unbridled life in sin by believing in Him. Felix feels himself in the presence of God. His conscience speaks, while Paul has said nothing of his depraved way of life. Paul has only made God’s Word shine in power and that does its work.
But Felix does not want the light and sends Paul away. Many have undoubtedly been afraid when they stood before Felix, but here the roles are reversed. Christendom is too expensive for Felix. He doesn’t want to give up his life of sin. He would have to sacrifice too much for it which is not what he would like to do. Felix responds in the same way many people have responded and still do.
Luke notices another hindrance for Felix to accept the gospel and that is his greed for money. Love of money is a root of all sorts of evil (1 Timothy 6:10). He hopes that Paul will give him money to let him go. Every time he talks to Paul, it is from that motive. That keeps him from making a choice for Christ.
Thus, two years pass. We now are in the year 60. Then Felix is succeeded by Porcius Festus. Although Felix is convinced of Paul’s innocence and he has the opportunity to set him free, he still leaves him prisoner. This also has to do with the fact that the accusers have still not appeared. But he doesn’t care about justice. Money and public opinion are more important to him.
Paul has been imprisoned for more than two years. Yet he doesn’t make use of the opportunity to buy himself free. And why is he imprisoned? Because of a humanly unfortunate cause he has imposed on himself. But God uses it. Because of this, governors like Felix (means ‘happy’) and Festus (means ‘feast’) come into contact with the gospel. If they would accept it, they would become truly happy and could really feast. As far as we have their history in Scripture, it seems that they have let the opportunity of a lifetime pass by.
Acts 28:19
Paul Charged Before Festus
The scene around Paul has undergone a change. Festus, who succeeded Felix as governor over Judea, has come to live in Caesarea. Caesarea was the political capital, while Jerusalem was the religious capital of Judea, the heart of Judaism. Good relations with Jerusalem were of the utmost importance for the keeping of peace in his area. That is why, soon after moving into his official residence in Caesarea, Festus goes up to Jerusalem to meet the leaders there.
There he is immediately confronted with Paul’s cause. After two years the Jews have not forgotten Paul and have not lost their hatred. Since his arrival in Jerusalem, the Jews have always had his death as their goal (Acts 21:27-31; Acts 22:22; Acts 23:10-15; Acts 25:3). Their murderousness has not diminished. A new governor offers a new chance to get rid of their archenemy.
A delegation of chief priests and distinguished Jews lodge an accusation against Paul during his visit. The nobility of the group of prosecutors makes it clear how Paul’s case still bothers them. In addition to their accusation, they also submit a request. Paul is still imprisoned in Caesarea and their request is to have him come to Jerusalem. Now that Festus is here and so are they, the case could be settled.
Their dirty plan is to ambush Paul on the way and kill him. They also have no confidence that Festus will condemn Paul. If they can arrange it in such a way that they would kill Paul themselves, they are definitely rid of their enemy.
But that doesn’t work. Festus may have heard of the earlier plans or read them in reports, but he does not grant the request of the Jews. Paul remained in Caesarea, where he himself would soon return. Here we see the hand of God. Festus wants to oblige the Jews in so far as he gives them the opportunity for the influential men to travel with him and prosecute Paul in Caesarea.
Acts 28:20
Paul Charged Before Festus
The scene around Paul has undergone a change. Festus, who succeeded Felix as governor over Judea, has come to live in Caesarea. Caesarea was the political capital, while Jerusalem was the religious capital of Judea, the heart of Judaism. Good relations with Jerusalem were of the utmost importance for the keeping of peace in his area. That is why, soon after moving into his official residence in Caesarea, Festus goes up to Jerusalem to meet the leaders there.
There he is immediately confronted with Paul’s cause. After two years the Jews have not forgotten Paul and have not lost their hatred. Since his arrival in Jerusalem, the Jews have always had his death as their goal (Acts 21:27-31; Acts 22:22; Acts 23:10-15; Acts 25:3). Their murderousness has not diminished. A new governor offers a new chance to get rid of their archenemy.
A delegation of chief priests and distinguished Jews lodge an accusation against Paul during his visit. The nobility of the group of prosecutors makes it clear how Paul’s case still bothers them. In addition to their accusation, they also submit a request. Paul is still imprisoned in Caesarea and their request is to have him come to Jerusalem. Now that Festus is here and so are they, the case could be settled.
Their dirty plan is to ambush Paul on the way and kill him. They also have no confidence that Festus will condemn Paul. If they can arrange it in such a way that they would kill Paul themselves, they are definitely rid of their enemy.
But that doesn’t work. Festus may have heard of the earlier plans or read them in reports, but he does not grant the request of the Jews. Paul remained in Caesarea, where he himself would soon return. Here we see the hand of God. Festus wants to oblige the Jews in so far as he gives them the opportunity for the influential men to travel with him and prosecute Paul in Caesarea.
Acts 28:21
Paul Charged Before Festus
The scene around Paul has undergone a change. Festus, who succeeded Felix as governor over Judea, has come to live in Caesarea. Caesarea was the political capital, while Jerusalem was the religious capital of Judea, the heart of Judaism. Good relations with Jerusalem were of the utmost importance for the keeping of peace in his area. That is why, soon after moving into his official residence in Caesarea, Festus goes up to Jerusalem to meet the leaders there.
There he is immediately confronted with Paul’s cause. After two years the Jews have not forgotten Paul and have not lost their hatred. Since his arrival in Jerusalem, the Jews have always had his death as their goal (Acts 21:27-31; Acts 22:22; Acts 23:10-15; Acts 25:3). Their murderousness has not diminished. A new governor offers a new chance to get rid of their archenemy.
A delegation of chief priests and distinguished Jews lodge an accusation against Paul during his visit. The nobility of the group of prosecutors makes it clear how Paul’s case still bothers them. In addition to their accusation, they also submit a request. Paul is still imprisoned in Caesarea and their request is to have him come to Jerusalem. Now that Festus is here and so are they, the case could be settled.
Their dirty plan is to ambush Paul on the way and kill him. They also have no confidence that Festus will condemn Paul. If they can arrange it in such a way that they would kill Paul themselves, they are definitely rid of their enemy.
But that doesn’t work. Festus may have heard of the earlier plans or read them in reports, but he does not grant the request of the Jews. Paul remained in Caesarea, where he himself would soon return. Here we see the hand of God. Festus wants to oblige the Jews in so far as he gives them the opportunity for the influential men to travel with him and prosecute Paul in Caesarea.
Acts 28:22
Paul Charged Before Festus
The scene around Paul has undergone a change. Festus, who succeeded Felix as governor over Judea, has come to live in Caesarea. Caesarea was the political capital, while Jerusalem was the religious capital of Judea, the heart of Judaism. Good relations with Jerusalem were of the utmost importance for the keeping of peace in his area. That is why, soon after moving into his official residence in Caesarea, Festus goes up to Jerusalem to meet the leaders there.
There he is immediately confronted with Paul’s cause. After two years the Jews have not forgotten Paul and have not lost their hatred. Since his arrival in Jerusalem, the Jews have always had his death as their goal (Acts 21:27-31; Acts 22:22; Acts 23:10-15; Acts 25:3). Their murderousness has not diminished. A new governor offers a new chance to get rid of their archenemy.
A delegation of chief priests and distinguished Jews lodge an accusation against Paul during his visit. The nobility of the group of prosecutors makes it clear how Paul’s case still bothers them. In addition to their accusation, they also submit a request. Paul is still imprisoned in Caesarea and their request is to have him come to Jerusalem. Now that Festus is here and so are they, the case could be settled.
Their dirty plan is to ambush Paul on the way and kill him. They also have no confidence that Festus will condemn Paul. If they can arrange it in such a way that they would kill Paul themselves, they are definitely rid of their enemy.
But that doesn’t work. Festus may have heard of the earlier plans or read them in reports, but he does not grant the request of the Jews. Paul remained in Caesarea, where he himself would soon return. Here we see the hand of God. Festus wants to oblige the Jews in so far as he gives them the opportunity for the influential men to travel with him and prosecute Paul in Caesarea.
Acts 28:23
Paul Charged Before Festus
The scene around Paul has undergone a change. Festus, who succeeded Felix as governor over Judea, has come to live in Caesarea. Caesarea was the political capital, while Jerusalem was the religious capital of Judea, the heart of Judaism. Good relations with Jerusalem were of the utmost importance for the keeping of peace in his area. That is why, soon after moving into his official residence in Caesarea, Festus goes up to Jerusalem to meet the leaders there.
There he is immediately confronted with Paul’s cause. After two years the Jews have not forgotten Paul and have not lost their hatred. Since his arrival in Jerusalem, the Jews have always had his death as their goal (Acts 21:27-31; Acts 22:22; Acts 23:10-15; Acts 25:3). Their murderousness has not diminished. A new governor offers a new chance to get rid of their archenemy.
A delegation of chief priests and distinguished Jews lodge an accusation against Paul during his visit. The nobility of the group of prosecutors makes it clear how Paul’s case still bothers them. In addition to their accusation, they also submit a request. Paul is still imprisoned in Caesarea and their request is to have him come to Jerusalem. Now that Festus is here and so are they, the case could be settled.
Their dirty plan is to ambush Paul on the way and kill him. They also have no confidence that Festus will condemn Paul. If they can arrange it in such a way that they would kill Paul themselves, they are definitely rid of their enemy.
But that doesn’t work. Festus may have heard of the earlier plans or read them in reports, but he does not grant the request of the Jews. Paul remained in Caesarea, where he himself would soon return. Here we see the hand of God. Festus wants to oblige the Jews in so far as he gives them the opportunity for the influential men to travel with him and prosecute Paul in Caesarea.
Acts 28:24
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:25
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:26
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:27
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:28
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:29
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:30
Paul Appeals to the Emperor
After eight or ten days, Festus returns to Caesarea. The day after his return, he took his seat on the tribunal or judgment seat and ordered Paul to be brought to him there. By taking place on the tribunal, the handling of ’the case of Paul’ takes on an official character. But what kind of judge takes his seat? It is a person who is solely out for his own interests.
This also happened to Pilate at the time, of whom we also read that he sat down “on the judgment seat” (John 19:13) and that to judge the Judge of the whole earth (Genesis 18:25) Who stood before him. The justice he spoke is the greatest and most gross form of injustice ever committed.
It is a great encouragement to know that in front of all the earthly judgment seats there is a heavenly judgment seat. On earthly judgment seats sat and sits people who are incapable of impartial judgment. On the heavenly judgment seat sits Someone Who will judge perfectly (Romans 14:10; 2 Corinthians 5:10).
Before Festus, the Jews who came along at his invitation also appear. Luke mentions of them that they stand “around him”, which presumably refers to Paul. Like bloodhounds they surrounded him. Then their torrent of “many and serious charges” breaks loose. Luke does not go into detail about their contents. From Paul’s defense, we can deduce what points they accused him of.
Because the Jews have still not achieved a result in their accusation, they will have made the accusations very severe, and extended them as much as possible. In doing so, they have violated the truth in a terrible way. It is therefore not surprising that they are unable to prove a single accusation. It is precisely their exaggeration in the charges that makes it easy for Paul to defend himself.
In addition, what is important to the Jews does not interest Festus at all. What does he have to do with the law of the Jews? When the Jews accuse Paul of teaching the nations that they do not have to keep the law, that means nothing to him. The same goes for the accusation that he desecrated the temple.
The accusation that he would have done something against the emperor could be something important. This accusation was based on the preaching of another king than the emperor, namely Jesus (Acts 17:7). But no call was made by Paul to rebel against the emperor. On the contrary, he taught that one must submit to the government (Romans 13:1).
This is not a matter for Festus. No, it is clear to him that he is not dealing with someone dangerous to the state, someone who is endangering the widely acclaimed ‘Pax Romana’, the Roman peace. While Festus has so far acted correctly and should now have released Paul, he is making a proposal that is completely contrary to Roman law. He proposes that Paul should go to Jerusalem and stand trial there before him.
Luke mentions the motive of the proposal: Festus wants to do the Jews a favor. The main concern of Festus is to gain the favor of the Jews, as was the case with Felix (Acts 24:27) and Pilate (Mark 15:15). He wants to be in good standing with them. A good relationship with the Jews is more important to him than doing justice to a prisoner who causes trouble, or at least is accused of doing so. He foresees that his release will only cause him great problems.
Paul sees through his intentions. Earlier he wanted to go to Jerusalem, but now he no longer wants to. He does not want to appear before a Jewish court, but before the court of the emperor. By appealing to the emperor, he recognizes the way of the Lord with him, that He led him out of Jerusalem. He also recognizes the judgment seat of the emperor and appeals to him. The judgment seat on which Festus sits is that of the emperor. Festus, as his representative, exercises his authority.
The first Christians suffered many injustices, but the charges were always unfounded. They obeyed the laws issued by the government, so they could not be accused on that basis. What they suffered was due to the fact that they were Christians (1 Peter 4:15-16).
Paul also speaks to the conscience of Festus by saying to him that he knows well that he, Paul, did not do any wrong to the Jews. By his statement he disqualifies Festus as a judge. Paul expresses his surrender to the law. If he had done something worthy of death, he would not refuse to die.
In veiled terms he even accuses Festus of wanting to surrender him to the Jews as a favor. He cannot simply accept this. That is why he appeals to the emperor. If we were to ask ourselves whether he would not have done better to place his cause in the hand of God, it would in any case become clear that God controls the circumstances in such a way that Paul comes to Rome, as the Lord told him earlier (Acts 23:11). There he would testify before the emperor himself.
It is also questionable whether we should ask ourselves if Paul should not have better placed his cause in God’s hand. Is it not rather our duty to remind people of their responsibility and that this also applies, in some cases, to what the government asks of us?
It is not about opposing all the wrong decisions that a government makes or wrong laws that a government enacts. As mentioned earlier, Paul has never called for an attack on the government for everything that is wrong. He even says that we should submit to the government without question. As soon as the government says something we should do or not do in which our testimony before the Lord is at stake, we can go the paths that are provided for that purpose. That is why Paul appeals to the emperor here.
It seems that Festus did not count on this. What should he do now? He cannot release Paul, because then the Jews will explode. Paul does not want to go to Jerusalem and he cannot force him to do so, because Paul is a Roman citizen. Before he decides, he first confers with his council about what is best. He uses consultation with them to prevent a quarrel with them.
Luke does not tell us what has been discussed. That is not important, because the outcome is that Festus confirms Paul’s appeal. The Lord has determined that Paul will go to Rome. With the words “you have appealed to Caesar, to Caesar you shall go”, Festus assures Paul that he will go to the emperor in Rome.
Acts 28:31
Festus Brings the Case Before Agrippa
The decision that Paul shall go to the emperor in Rome has been made. That does not mean that he will be put on transport immediately. There are still the necessary preparations to be made. The greatest concern for Festus, it turns out, is to make up a plausible reason that justifies the transport of this prisoner for the emperor.
To his joy King Agrippa and Bernice appear after a few days. They come to congratulate Festus with his new job. Their arrival was a relief because Agrippa knows the Jewish customs well. King Agrippa is accompanied by Bernice, his sister, with whom he lives.
Festus presents ‘the case of Paul’ to Agrippa. He tells how things went. Like everyone else in the world, Festus presents the case in the manner most favorable to him. He presents himself as the sincere upholder of justice, as if that must have its course and he is committed to it. The facts are as he knows them. He says that his predecessor Felix left behind a man in prison about whom he received an accusation in Jerusalem from the Jews who asked for his conviction.
With a straight face he also tells how he responded to the Jews that the Romans are not in the habit of delivering a man by way of favor. He forgets that he himself acted with Paul only by granting favor to the Jews (Acts 25:9) and that Paul accused him of this in veiled terms (Acts 25:11).
He mentions how he made “the man” come to his judgment seat without delay and listened to the accusers. The suspicions he had about what Paul might have misbehaved turned out to be unfounded. The accusations concerned only some points of disagreement with him about their own religion. He had also picked up something “about a dead man, Jesus, whom Paul asserted to be alive”.
The way in which Festus speaks about the Lord Jesus is immensely disinterested. Festus has heard the core of the gospel, of which he passes on the summary to Agrippa: that the Lord Jesus died and rose (1 Corinthians 15:3-4). To Festus, the story of the resurrection is only Jewish superstition. Festus does not say ‘alive again’ nor does he talk about the ‘resurrection’. All in all, Festus expresses Paul’s innocence. Once again, the testimony of Paul’s innocence sounds from the mouth of a pagan government servant.
Because he no longer knew what else he could do about this case, he suggested that Paul go to Jerusalem to be tried there. He concealed the motivation for his proposal from Agrippa. He immediately goes on to mention that Paul’s reaction was that he appealed to the emperor. He accepted that appeal, ordering him to be held prisoner until the moment he was sent to the emperor.
Through this report, Agrippa has become so much interested in Paul that he indicates that he wants to hear “the man” himself. Festus promises him that he will give him the opportunity to do so tomorrow.