Though Acts 22-23 reveals the incoherence
of the venomous anger of religious leaders against the Truth and
the Way of life God calls us to, the good that is revealed through
the experiences of the apostle Paul is daunting and awesome. We'll
see more evidence of that as we conclude chapters 23 and 24.
We should recall that the pack of
wolves, more than 40 leading Jews, with the endorsement of the
Sanhedrin, went berserk against Paul by vowing to not eat nor
drink until they had murdered him. The apostle's nephew, son of
his sister, was instrumental in going to Lysias, commander of
the Jerusalem garrison, to reveal the plot. 470 soldiers were
assigned to protect Paul, just one man, until they reached Antipatris
(about 50 km; 30 miles) N.W. of Jerusalem, with 70 cavalry escorting
him the remainder of the distance to the Roman administrative
capital on the Palestine coast, Caesarea, where the governor,
Antonius Felix, was resident.
Let's review the story from Acts
23:23-35 and examine the letter Lysias sent to Felix. We should
recognise that Paul consistently did everything with wholeheartedness
and with all the godly might available to him. This is superb
example for each of us to follow!
As we go through these Scriptures
we might ask:
The Bible could have merely said
that Paul was taken to the governor for trial under Roman protection.
Instead we are told how God inspired an enormous amount
of His involvement in the life of Paul and perhaps inspiration
in Lysias' letter. Since God is not a respecter of persons He
would do the same for all those who are being prepared for the
Coming of His Son (Jn 10:14,27-9; 17:9-11,15-9; Heb 13:5-6; Acts
10:34). What is written is there for us to carefully examine and
learn from. If the word of God is the word of God then there are
very valuable and essential lessons to learn from everything
that is there even if it seems relatively
unimportant. The immeasurable genius, or better, the omniscience,
and the goodness of God are consistently revealed. If we are to
live by every word of God then we should surely - more carefully
- consider the words of God, and furthermore, with fear
and trembling (Is 66:2,5; Ps 2:11; 96:7-9).
Phil 1:12-13
But I want you to know, brethren, that the things which happened
to me have actually turned out for the furtherance of the
gospel, so that it has become evident to the whole palace guard,
and to all the rest, that my chains are in Christ.
Continuing in Acts 23:31-35:
THE POWER OF GOD
When Satan went before the Heavenly
Court, seeking permission to devour whoever is righteous on the
earth, he responded to the offer of chastise Job (Heb 12:5-11)
with these words:
GOD'S OMNISCIENCE: GOD
KNOWS EVERYTHING!
Ps
139:1-7 has a remarkable description of the immeasurable capacities
of God to see all and to deal with all matters.
Ps 147:5
says to us:
The superscript to Ps 34 says
that David, while on the run from murderous Saul, sought refuge
in the capital of the Philistines, Gath. He pretended to be insane
to escape the clutches of king Achish (1Sam 21:10-15; cp Rahab's
'pretence' in Josh 2, especially vs 3-7; and notice God's praise
of her action in Jas 2:25 and Heb 11:31). God does not advocate
situation ethics.
2Tim 1:9
(God) has saved us and called us with a holy calling, not according
to our works, but according to His own purpose and grace
which were given to us in Christ Jesus before time began.
Tit 1:2
(God's elect live) in hope of eternal life which God, who
cannot lie, promised before time began.
These three Scriptures, like quite
a number of others, tell us that the entire Plan: the choosing
of the Lamb (therefore the anticipation of sin before the creation
of the universe [Heb 1:2-3]), God's grace, and the promise of
eternal life were foreseen and defined by God before the creation
of the universe. These mind-boggling facts, expressions of the
power and omniscience of God, are generally not properly dealt
with, nor well-explained in the churches, if at all, in terms
of significance and impact on the lives of the saints, the impact
on doctrinal exposition, and the understanding of verses as Mt
5:17-18, and Heb 8:13. Heb 8:13 says that the Old Covenant is
still in the process of vanishing. Who decides what is and isn't
extant? God or man?
The understanding of predestination,
which is not determinism of one's fate, is more readily grasped
as expressed in Rom 8:28-30 and Eph 1:3-12. All of us always have
our freedom of choice! Please see the sermon, What is Truth?
for more on Predestination.
A PACK OF WOLVES COMES TO CAESAREA
The following portion (24:6b-8a),
as in the NKJV (is upheld in the TR [Textus Receptus] and
Western Texts), but not the NIV, NRSV, NJB, NEB, and invariably
with qualifying footnotes in most Bibles, is not in most of the
manuscripts. It is in the Sinaiticus, Alexandrinus, Vaticanus,
some Byzantine texts, some Sahidic (from the 3rd century), Old
Latin, and Georgian manuscripts, but is not in most manuscripts
which are mostly after the Sinaiticus which is from the 4th century.
I am told this in Metzger's Textual Commentary on the Greek
New Testament [2nd Edition; 1994], and the UBS Greek New
Testament [3rd Edition; 1983]). However, a few scholars accept
these 'additions' as authentic:
The United Bible Society (UBS) Committee,
which determines the modern Majority Text for the New Testament
(indicated in the NKJV by the symbol NU). The UBS Committee dealt
with the Greek word for seized in 28:6a (ekratesamen;
literally: "we laid hold of"). They decided that this
verb, in the aorist tense (where the action is unclear as to being
momentary or continuous), and has an apparent association
with ou (whom) [i.e., 'the commander' in v7], makes Lysias
the subject of questioning, but Paul is self-evidently the subject
of questioning. Because of this possible theoretical assumption,
and these words not being included in selected manuscripts, the
Committee decided to exclude the entire section: 28:6b-8a.
I mention this because there is considerable
'scholarship' being exerted to create in the minds of those who
still hold to 2Tim 3:16 that the Scriptures are the product of
later times (frequently beyond the life times of the "assumed"
writers), contain scribal errors, express doctrinal prejudices,
or in not understanding 'original' text error is reflected in
translation or emendations. It is also assumed that there are
errors in oral transmission before preservation in writing was
effected. In undermining the authenticity of Scripture, and by
precluding the Biblical teaching that Scripture is the Word of
God and is understood by the Spirit of God, people who try to
be faithful are led into the arms of wolves dressed as sheep.
Some readers, or hearers of this message, may find it hard to
believe that what I say is true. The NRSV Study Bible (HarperCollins;
1989) says in the Introduction to Daniel: "The book
appearing under the name of Daniel is actually by an unknown author."
The NIV Study Bible (Zondervan; 1985) affirms that the work is
by Daniel and lists Dan 9:2 and 10:2 as partial verification.
The NEB (Oxford Study Edition; 1972) casts doubt on Daniel's authorship
of the book, whereas the NASB gives a strong defence for Daniel's
authorship. However, the NJB (Darton, Longman & Todd; 1985),
which is a Catholic translation, is very firm that the book was
written several hundred years after Daniel and could not be the
work of that prophet.
A German theologian, Gerd Ldemann,
says:
Let's continue with Tertullus' address,
on behalf of the Sanhedrin, to Felix:
Do we recall that Paul had incited
Ananias [Acts 23:1] by saying, "I have lived in all good
conscience before God until today!"
Acts 24:27a
Acts 23:23-25
(Lysias) called for two centurions, saying, "Prepare two
hundred soldiers, seventy horsemen, and two hundred spearmen (470
altogether; That's a lot of crack troops to protect one man!)
to go to Caesarea at the third hour of the night (9 p.m.); 24
and provide mounts to set Paul on, and bring him safely to Felix
the governor."
The intention is obvious. The whole
group, under the command of two centurions, was to move quite
fast through the middle part of the night. With at least two horses
provided for Paul it is reasonable to suggest that by covering
a mile each 12 minutes, estimating conservatively, they reached
Antipatris about 3 am. After breakfast the 400 foot-soldiers left
to go back to Jerusalem which would have been achieved by at least
early afternoon.
25 (Lysias) wrote a letter in the
following manner:
The Jews were doing the wrong thing,
and Lysias did the right thing by rescuing Paul from these troublesome
Jews. Felix was not popular among them as commentators inform
us.
Acts 23:26-30
Claudius Lysias, to the most excellent governor Felix: Greetings.
(This was the conventional way of beginning letters in those days).
27 This man was seized by the Jews and was about to be killed
by them ('An evil thing for the Jews to do. Why did they want
to kill this man?' Felix would think). Coming with the troops
I rescued him, having learned that he was a Roman (A good thing
for him to do. Lysias, however, omitted that he had suspected
Paul of being an Egyptian insurrectionist and had treated him
with some roughness - a wrong thing to do). 28 And when I wanted
to know the reason they accused him (I couldn't see any
legitimate reason for all this strife.), I brought him before
their Council (This was the right procedural thing to do). 29
I found out that he was accused concerning questions of their
law, but had nothing charged against him deserving of death or
chains.
30 And when I was told that the Jews
lay in wait for the man (Which was a very nasty thing for
the Jews to do, and again Lysias did the right thing. But he didn't
say that this information about the plot to murder was from a
relative Paul), I sent him immediately to you (The right thing
to do), and also commanded his accusers to state before you the
charges against him (You, Felix, will judge this matter well and
possibly improve your status with Rome). Farewell.
Quite evidently, there is considerable
and careful thought in this short letter. Furthermore, why should
an innocent man outrage so many leaders to the extent that they
want to kill him? We are encouraged to think, to consider, to
discuss the ramifications and implications. About 3000 times the
Bible urges us to heed, to hear, to listen, to remember, to behold,
to see, to not forget, and Selah! which means, having understood
what you have just heard and read, see its relationship with what
you are to hear and read next. Selah is used 71 times in the
Psalms (from 3:2 to 143:6; also in Lam 1:15; Hab 3:3,9,13).
Phil 2:12-13
My beloved, as you have always obeyed, not as in my presence only,
but now much more in my absence, work out your own salvation with
fear and trembling; for it is God who works in you both to will
and to do for His good pleasure.
This was written while Paul was imprisoned
in Rome; some months or more after the events of Acts 24.Then the soldiers, as they were commanded, took Paul and brought
him by night to Antipatris. 32 The next day they left the horsemen
to go on with him, and returned to the barracks. 33 When they
came to Caesarea and had delivered the letter to the governor,
they also presented Paul to him. 34 When the governor had read
it, he asked what province he was from.
This seems like a peculiar question
to ask. It is not a strange question if we consider that Felix
was thinking carefully not only about what was written in the
letter, but what led to its writing, and what would be the consequences
of dealing with what seems like a distinctly Jewish matter being
dealt with by Roman jurisdiction.
When he understood that he was
from Cilicia (Tarsus, the capital was a free Roman city, and
Paul had Roman citizenship. Most people did not have full citizenship.),
35 he said, "I will hear you when your accusers also have
come." (So Felix does not seem to think that Lysias might
have been wrong in taking the matter out of the hands of the Sanhedrin).
And he commanded him to be kept in Herod's Praetorium (i.e., the
official Roman governor's residence or palace [in Jerusalem, Jn
18:28; in Rome, Phil 1:13]).
We know that all Scripture is by
the inspiration of God (2Tim 3:16), and we are also told to live
by every word of God (Mt 4:4; Lk 4:4; Dt 8:3). What significances
are there in all this detail we've just read? Aren't there lots
of other incidents in Paul's life that we wish we had some information
about? How did he die? Why aren't there more details about the
reasons for his writing of 1st and 2nd Thessalonians?
It is my experience that one of the
most common problems we have is the failure to recall and respond,
as faithful children of God, to the love and daily care God has
for each one who is called, faithful, and chosen (Rev 17:14).
How well aware is each of us of the fact that God knows of the
insignificant death of a sparrow, and the number of hairs on each
person's head (Mt 10:29-31; Lk 21:18)? If God is fully aware of
such trivia, relatively speaking, what is He aware of? Before
going on with Acts 24 may I recall some remarkable teaching about
God's omniscience (His knowing everything), God's omnipotence
(His having all power), His everlasting mercy and love which He
freely gives.
Job 1:9-11
So Satan answered the LORD and said, "Does Job fear God for
nothing? 10 Have You not made a hedge around him, around his household,
and around all that he has on every side? You have blessed the
work of his hands, and his possessions have increased in the land.
11 But now, stretch out Your hand and touch all that he has, and
he will surely curse You to Your face!"
Did Job feel alienated, isolated,
neglected by God in all his sore trials? Of course! But was he
far from God's awareness and care? Was there anything God was
not aware of? It was Job who suffered the ignorances of being
unaware of the fullness of the power of God. But he learned well
- eventually. Job's repentance had much to do with the deep realisation
that God is ever-present and ever aware of everything. It is we
who diminish, who alienate and separate ourselves from God (Is
59:1-5; Lam 3:40-4; Ps 66:18; Mic 3:4; Jn 9:31).
If God does not know everything He
is limited and is not Almighty. This contradicts Scripture.
O LORD, You have searched me and
known me. 2 You know my sitting down and my rising up;
You understand my thoughts afar off. 3 You comprehend my path
and my lying down, You are acquainted with all my ways. 4 There
isn't a word on my tongue, for behold, O LORD, You know
it altogether. 5 You have hedged me behind and before, and laid
Your hand upon me. 6 Such knowledge is too wonderful
for me. It is so high, I cannot attain to it. 7 Where can
I go from Your Spirit? Or where can I flee from Your presence?
Powerful verses expressing God's
searching our innermost being are: Ps 51:6; 19:12; and Rev 2:23.
How is it that God knows our innermost motivations that we may
not recognise until revealed to us? God is a God of Truth. The
heart of man is deceitful (Jer 17:9; Rom 8:7).
Great is our Lord, and mighty in
power; His understanding is infinite.
Is 40:28-31
has more to say on this subject of the omniscience of God:
Have you not known? Have you not
heard? The everlasting God, the LORD, the Creator of the ends
of the earth, neither faints nor is weary. His understanding
is unsearchable. 29 He gives power to the weak, and to those
who have no might He increases strength. 30 Even youths shall
faint and be weary, and young men, (The immature who do not rely
on God for His power, His Spirit), shall utterly fall (as the
5 foolish virgins of Mt 25:8-10 neglected to do). 31 But those
who wait on the LORD, (alert, awake, and in prayerful supplication
for His power [2Tim 1:7]), shall renew their strength.
They shall mount up with wings like eagles and they shall run
and not be weary. They shall walk and not faint.
Is 46:10
states that God declares the end from the beginning, and
from ancient times things that are not yet done
(This is the nature of prophecy!). God says, 'My counsel shall
stand, and I will do all My pleasure.'
Who can alter what God predicts (Is
42:9; 44:7; 45:19,21)?
Ps 34:7-9
The angel of the LORD encamps all around those who fear Him, and
delivers them (Angels are agents of God's protection and intervention
as Heb 1:14 says). 8 Oh, taste and see that the LORD is good.
Blessed is the man who trusts in Him! 9 Oh, you who are
His saints, fear the LORD! There is no want to those who
fear (reverence) Him.
The omniscience of God is seen
in the grandest expression of prophecy:
1Pet 1:19-21
(We are redeemed) with the precious blood of Christ, who is the
Lamb without blemish and without spot. 20 He indeed was foreordained
before the foundation (or better, as biblical scholars
admit) before the creation of the world, but
was manifest in these last times for you, 21 who through Him believe
in God, who raised Him from the dead and gave Him glory so that
your faith and hope are in God.
Time,
in the sense that we comprehend, is a measure of physical activity,
so measurable time began with the beginning of a physical creation.
but the promise of eternal life is before that!
Eph 1:3-12
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us with every spiritual blessing in the heavenlies
(v20; 2:6; 3:10; 6:12) in Christ, 4 just as He (God the Father)
chose us in Him before the foundation of the world, that
we should be holy and without blame before Him in love, 5 having
predestined us to adoption as sons by Jesus Christ to Himself,
according to the good pleasure of His will, 6 to the praise of
the glory of His grace, by which He has made us accepted in the
Beloved. 7 In Him we have redemption through His blood, the forgiveness
of sins, according to the riches of His grace 8 which He made
to abound toward us in all wisdom and prudence, 9 having made
known to us the mystery of His will, according to His good pleasure
which He purposed in Himself, 10 that in the dispensation
(oikonomia, the management or stewardship
of a household) of the fullness of the times He might gather
together in one all things in Christ, both which are in heaven
and which are on earth, in Him. 11 In Him also we have obtained
an inheritance, being predestined according to the purpose of
Him who works all things according to the counsel of His will,
12 that we, who first trusted in Christ, should be to the praise
of His glory.
Yes, Christians are to always bring
blessing and honour to the Name of God! If not, what will God
do in response?
Acts 24:1ff
Now after five days (Paul had to do it in less than one day).
Ananias the high priest came down with the elders (i.e., some
of the large pack of wolves, the Sanhedrin, came from Jerusalem
to do justice to Paul!) and a certain orator named Tertullus
(Perhaps equivalent to a highly paid, very skillful, very cunning,
but unscrupulous barrister). These gave evidence (which
was true, and well substantiated) to the governor against
Paul.
2 When he was called upon, Tertullus
began his accusation (So characteristic of Satan the accuser of
the brethren [Rev 12:10]), saying: "Seeing that through you
we enjoy great peace, and prosperity is being brought to this
nation by your foresight (Can we overlook the groveling hypocrisy?),
3 we accept it always and
in all places, most noble Felix, with all thankfulness (And furthermore,
we are so truthful, as you, most noble Felix, are well aware!). 4 Nevertheless, not to be tedious to you any further (because
you are such an important man with far better things to do. So
let us, the Sanhedrin, sort out this non-Roman matter!), I beg
you to hear, by your courtesy, a few words from us. (You're a
wonderful leader, Felix. We don't want to waste your valuable
time with this simple and petty matter, so we'll deal with it
quickly. You'll readily agree that we are right, and this troublemaker,
Paul, needs to be eliminated by us!)
5 We have found this man a plague,
a creator of dissension among all the Jews throughout
the world, and a ringleader of the sect (Gk. hairesis;
heresy) of the Nazarenes (He must be a plague because he
doesn't agree with us who are greater in number, greater in followers,
and have our own constitution and human traditions which this
heretic won't follow. We aren't troublemakers like he is!
Let's dispose of this plague!).
6 He even tried to profane the temple,
and we seized him. (Do you notice all the truthful witnesses we
have to these accusations? Surely, you can see how reasonable
we are! Surely we don't have to go through this time wasting nonsense
of proving all these accusations? We are good men! You're a good
man! So believe and accept our verdict!)
6b and (we) wanted to judge
him according to our law. 7 But the commander Lysias came by and
with great violence took him out of our hands, 8a and commanded
his accusers to come to you.
These supposed additions to the original
text do not affect doctrine, but do affect what we might further
conclude about this historical incident with Paul in Caesarea.
If we accept the additional text we find there is obvious implication
that Lysias is being criticised on two or three counts which stole
the opportunity from the Sanhedrin to deal with Paul as they wanted
(see verses 7 and 8 again).
"the gulf between historical fact and its significance,
between history and proclamation, between the history of Jesus
and the varied picture of his history in the New Testament makes
it impossible for us to continue to offer a serious defence of
the inspiration of the writings of the New Testament or even to
identify Word of God and holy scriptures" (HERETICS, The
Other Side of Christianity (John Knox Press; 1996); p 2).
And this man proposes to reveal to the general public and scholars
the truth about heresy in the church! Should it not be 'the heresy
about heretical truths'?
8b By examining him yourself you
may ascertain all these things of which we accuse him." (Felix,
go ahead and ask him yourself. You'll find he's guilty!) 9 And
the Jews also assented, maintaining that these things
were so (Since we all agree, and we are all honourable men, please
believe us. Do we have to bother with any 'proof'?) 10 Then Paul, after the governor
had nodded to him to speak (By staying silent and gesturing
to Paul he did not reveal his own thoughts and feelings. Paul
was left to respond to his own perception as to how Felix had
been affected by this farcical presentation.), answered, "Inasmuch
as I know that you have been for many years a judge of this nation,
I do the more cheerfully answer for myself (Paul wisely commends
Felix for taking the challenge to query the matter and hear Paul's
version),
OPPORTUNITY TO PREACH THE GOSPEL
11 because you may ascertain that
it is no more than twelve days since I went up to Jerusalem to
worship (This is Paul's sixth day in Caesarea. There have
been no riots and tumult in Jerusalem after his departure). 12
And they neither found me in the temple disputing with anyone
nor inciting the crowd, either in the synagogues or in the city
(Paul very quickly launches into the falsity of their unproven
claims). 13 Nor can they prove the things of which they now accuse
me (Paul challenges their integrity and hypocrisy! And do liars
want proper investigation?).
Acts 24:14 But this I confess to
you, that according to the Way which they call a sect, so I worship
the God of my fathers, believing all things which are written
in the Law and in the Prophets (Christ proved that their claims
of believing Abraham, Moses, the Prophets, and upholding the Law
were false [Mt 23; Jn 5:42-7; 8:37-47; Acts 7:37-59]. 15 I have hope in God, which they
themselves also accept, that there will be a resurrection of the
dead, both of the just and the unjust. 16 This
being so, I myself always strive to have a conscience without
offense toward God and men.
Is Paul being provocative?
I think so. Ananias needs to be exposed for the evil man that
he is. Christians should "have no fellowship with the unfruitful
works of darkness, but rather expose [reprove, rebuke] them."
as Paul tells us in Eph 5:11. Paul told Timothy: "Those who
are sinning rebuke in the presence of all, that the rest may fear."
(1Tim 5:20). Christ did likewise; as did the prophets, and Scripture
urges the saints to follow these examples (Mt 18:17; 2Tim 4:2;
Tit 1:9,13; 2:15; Jude & c.).
Acts 24:17 Now after many years
I came to bring alms and offerings to my nation, (Is this where
Felix saw his opportunity to suggest bribery?) in the midst of
which some Jews from Asia found me purified in the temple, neither
with a mob nor with tumult. (So there are witnesses, but not to
the false claims made, which Paul is exposing). 19 They ought
to have been here before you to object if they had anything against
me. 20 Or else let those who are here themselves say if
they found any wrongdoing in me while I stood before the Council
(which they can't do), 21 unless it is for this one statement
which I cried out, standing among them, 'Concerning the resurrection
of the dead I am being judged by you this day.'
Here Paul seizes the opportunity
to preach that part of the Gospel that he believes will have the
best impact, especially in the recognition that Pharisees and
Sadducees could not agree to.
22 When Felix heard these things,
having more accurate knowledge of the Way (His wife was
Jewish and probably was informed of apostolic preaching), he adjourned
the proceedings and said, "When Lysias the commander comes
down, I will make a decision on your case." 23 So he commanded
the centurion to keep Paul and to let him have liberty, and told
him not to forbid any of his friends to provide for or visit him.
(Felix knew Paul had them stumped. But Felix also knew that these
vengeful fellows would persist in developing their plots until
they got rid of him altogether. Hate, rumour, lying, plotting,
and pretence are all happy partners). 24 And after some days,
when Felix came with his wife Drusilla, who was Jewish, he sent
for Paul and heard him concerning the faith in Christ. (Isn't
it strange that a man lacking integrity should ask to hear more
about the Faith?).
So what does Paul begin to address?
25 Now as he reasoned (This means
an interactive approach was used to create more mental activity,
which I hope I am constantly guilty of! And notice what subjects
Paul chose to develop and explain.) about righteousness,
self-control, and the judgment to come, Felix was afraid and
answered, "Go away for now; when I have a convenient time
I will call for you." 26 Meanwhile he also hoped that money
would be given him by Paul, that he might release him. Therefore
he sent for him more often and conversed with him.
It is characteristic of evil people,
who dine at the tree of the knowledge of good and evil, that we
see this extraordinary mix of good and evil, of congruity and
incongruity, of sense and nonsense, of rationality and irrationality,
of desiring good and doing evil. Why is recognition and consequent
reaction to this process so poor among many claiming to be Christian?
But after two years Porcius Festus succeeded Felix;
The reason for Felix' recall from
his governorship was that he dealt too severely with some rioting
in Caesarea. This is what F.F. Bruce explains in his commentary.
In Acts 25-26 we'll see how Festus and Agrippa dealt with Paul.
27b and
Felix, wanting to do the Jews a favour, left Paul bound (i.e.,
he consolidated the order to hold Paul under arrest. "Blessed
are you if you suffer for righteousness sake!" [Mt 5:10]).
EXHORTATION TO BEST PRACTICE
Let's conclude with this exhortation
of true Christianity and 'best practice':
1Pet 3:13-18
And who is he who will harm you if you become followers
of what is good? 14 But even if you should suffer for righteousness'
sake, you are blessed. "And do not be afraid of their
threats, nor be troubled [Is 8:12b]." 15 But sanctify
the Lord God in your hearts, and always be ready to give a
defense to everyone who asks you a reason for the hope that is
in you, with meekness and fear (which Paul did. It was the fear
of God and in the meekness that Jesus Christ revealed in His life
even when confronted.); 16 having a good conscience, that when
they defame you as evildoers, those who revile your good conduct
in Christ may be ashamed. 17 For it is better, if it is
the will of God, to suffer for doing good than for doing evil.
18 For Christ also suffered once for sins, the just for the unjust,
that He might bring us to God, being put to death in the flesh
but made alive by the Spirit.