REVIEW: SOME KEY LESSONS
In following the Bible Studies, Acts 21,22,23,24, you will have seen, among other things, that the religious leaders fumed and raged in venomous hatred against Paul, just as the Gospels reveal was Jesus Christ's experience. "All who live godly, will suffer persecution," is always true (2Tim 3:12). This deeply nourished animosity was expressed in Cain-like murderous plots: "We will eat nothing until we have killed Paul" (23:14); "the Jews lay in wait for the man," the commander of the Jerusalem garrison, Lysias, wrote to governor Felix (23:30); "He even tried to profane the Temple, and we seized him" said the religious leaders with the intent to try him according to the Law and then sentence him to death (24:6a). They had accused him of defiling the Temple, of teaching against the people, and against the Law (21:28). What was the penalty for such trumped-up crimes? Death, according to these spurious and ignominious deceivers (Lev 18:29). However, with respect to the Truth of the Scriptures, those who blaspheme the Name of God, who profane His Temple, the Church of God, and those who desecrate His Truth, who murder His saints will be dealt with by God (Rev 18:20; 19:2; Matt 23:33).

In going through these chapters we have seen how urgent it is to heed, to hear, to listen, to see, to remember much better. There is so much to do in 'redeeming the time' we have lost (Eph 5:16). And we must continue to grow in the grace and knowledge of Jesus Christ. The real lessons of Scripture create their own sense of urgency (Matt 5:6).

In reviewing the omniscience of God (God knows everything; see Ps 147:5; Isa 40:28; 46:10; 1Pet 1:19-21) in Acts 24 we also touched on how God searches the hearts of His saints to purge them of hidden sins and sins of ignorance (Ps 139:1-7; 51:6; 19:12; Rev 2:23; Jer 17:9; Rom 8:7). Human reasoning seeks to limit the Almighty God's knowledge and activity to what seems logical, understandable, and self-justifiable weaknesses of human imagination. God's purposes, His grace, and the promise of eternal life were given before the beginning of time (2Tim 1:9; Tit 1:2; Rom 16:25; Acts 2:23; 1Pet 1:2; Jer 1:5, etc.). These are profound examples of God's perfect foreknowledge and consistent with the truth about predestination.

Another matter briefly addressed was the efforts of some scholars to subvert people's trust in the Scriptures. In reading all kinds of source material on the subject of the canon, textual transmission, and authenticity of the Scriptures one is left with the distinct impression that the Bible is no better than the Talmud in terms of Divine inspiration. Examples of this are in The Oxford Dictionary of the Christian Church, the article, Canon of Scripture, (OUP; 1993); and The Cambridge History of THE BIBLE, (CUP; 1987), Vol 1; p 412 as a specific example, though the whole work leaves the reader bewildered). Arguments used include: 1) Scriptures are the product of times much later than events described (e.g., Daniel, Zechariah); 2) Scripture contains many scribal errors, emendations, inconsistencies, absurdities, additions and deletions based on the theology current at the time of copying; 3) deliberate corruption of text; 4) errors in oral transmission until the time of preservation in textual form. The critical elements, that God's Word is Truth and is understood by revelation of the Holy Spirit, are not well-addressed by some scholars (e.g., Karen Armstrong, Bultmann, J.S. Spong, Barbara Thiering, and Catholic scholars whose ideologies and prejudices override objective interpretation).
We need to be mindful that no-one can come to God the Father, Who cannot lie, Who is ever righteous, and Who loves immeasurably, unless they are drawn to Him by the working of the Holy Spirit (Jn 6:44,45,63-69; 14:26; 15:26,27). The proofs of being drawn to God are revealed in the Christian experiences of full identification with the processes of God's work in the saints of the Scriptures (Jn 6:29; 1Jn 4:12-16; Heb 11; Rom 7).

In Acts 24 we find the orator Tertullus, hired and primed by the hypocrisy of religious leaders, who says, "We have found this man a plague and a creator of dissension" (v5). I'm reminded of a letter, dated January 14, 1997, sent to the UCG National Council: "The plague that is rampant in Australia centred in Melbourne West congregation must be stopped.... No man can stop this satanic plague. Those who do not believe this, and have a different Christ and another "gospel" (Gal 1:6-12) must be separated as in Numbers 16 (see especially verse 3)." This extraordinarily balanced and righteous fellow was referring (re: Num 16) to the earthquake and fire brought down upon those who rebelled against Moses.

A final review from Acts 24 is that we should become acutely aware of the characteristics of evil. People will continue to profess to know God but dine on the fruit off the tree of good and evil, entertain in the mind sense and nonsense, the rational and irrational, congruity and incongruity, the desire for good and motives that are evil. Such cognitive dissonance (i.e., disharmony and discord between 'packets' of knowledge held in the mind. In consequence people are easily lead astray, as we have seen and will continue to see. The reasons are focused in that there is an unknowing refusal to apply all the Scriptures (Lk 4:4), preference being given for one's own definitions of right and wrong, and/or insistently favouring one verse despite contradictions elsewhere in the Bible (Matt 4:4; 2Tim 3:5; Col 2:6-10; Jn 8:47).

GOVERNOR FESTUS, KING AGRIPPA - AND THE APOSTLE PAUL
In this study we see the powerful unfolding of the prophecy of Jesus Christ given to the disciple, Ananias, in Damascus, regarding Paul:

Acts 9:15 But the Lord said to him, "Go, for he is a chosen vessel of Mine to bear My Name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My Name's sake." (Please let us pay very careful attention to what is said here and in all the Scriptures. Paul is chosen. He is to take the Name of Jesus Christ to Gentiles, kings, and the children of Israel. The further development of God's Will is astounding!)

The chapter begins with a new Roman governor appointed to rule over Judaea. His name is Porcius Festus, and he is attested to in secular history. This occurred in 60AD ("Ancient Culture and Society Nero: Reality and Legend" by B.H. Warmington; though F.F. Bruce says it was 59AD).

Acts 25:1 Now when Festus had come to the province (of Judaea), after three days he went up from Caesarea to Jerusalem.

It probably took a few days to settle in, unpack, meet all the local officials, peruse the necessary reports, and generally become familiar with everything he judged was necessary.

Caesarea was the political capital from the Roman perspective, with a more pleasant climate, and was a sea port. It would seem that very quickly the problem inherent in Paul's imprisonment - without cause - was brought to his attention because it had national implications. After all, God's chief servants "turn the world upside down." All the good and leading religious folk show a pattern, as amply recorded in Bible and history, of wanting to set the world right way up. They are motivated to denounce and kill heretics such as Paul. Lies and hypocrisy prefer to be dressed well, and come in the clothing of 'good shepherds', but whose bestial hearts are ravenous (Matt 7:15; Lk 10:3; 22:25; Jude 16,19; 2Cor 11:13-15).

Jerusalem was the capital in the eyes of the people of Israel, and accepted as the religious capital by Imperial Rome.

2 Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, 3 asking a favour against him, that he would summon him to Jerusalem; while they lay in ambush along the road to kill him (In looking again at 21:31; 22:22; 23:10,14-16,21,27; 24:6 one is horrified at the intensity of the murderous hatred vented against Paul by "nice, religious leaders", who dressed well, taught from Scripture, kept the Sabbath, prayed). 4 But Festus answered that Paul should be kept at Caesarea (for he was surely well aware of their determination to kill Paul), and that he himself was going there shortly. 5 "Therefore," he said, "let those who have authority among you go down with me and accuse this man, to see if there is any fault in him."

It is fairly evident that he did not readily accept their words until things were properly proven. They wanted him to believe them because they said so. It's the old trick: 'We're in authority. We are nice guys. We are telling the truth. Please accept our word. Do you think we would lie to you?'

6 After he had remained among them more than ten days, (for Festus spent a fair amount of time in Jerusalem, away from the governor's residence, checking into matters that he would be dealing with immediately in his new posting), he went down to Caesarea. The next day, sitting on the judgment seat, he commanded Paul to be brought before him.

It appears that Festus was very much preoccupied for nearly two weeks checking into issues involving Paul. At the same time he may have been making political manoeuvres to ensure his new posting (which lasted two years) would be lasting and trouble-free.

7 When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove.

We should not forget these details. There were many very serious allegations made against Paul. It was realised that the Jewish authorities wanted Paul murdered. There was no proof of these false charges. Where false allegations are not properly handled, and verbalized as such, evil runs further amuck. Please notice the avoidance of stating such things by the parties involved. Avoidance is a symptom of denial. It is hypocrisy. Festus is involved in this farce and is not, as yet, exposing the farce. Not exposing evil for what it is wrong. Christ consistently exposed sin and brought it out into the open. The prophets and apostles did, and Christians are similarly instructed. A key factor in the disillusionment and disarray among Christians and ongoing splintering is backgrounded in not exposing sins, corruptions, heresies as they began to rear their ugly heads. Pretence, denial, and supposed 'niceness' and human 'ethics' were and still are justifications for non-exposure.

Let's look at a fundamental principle:

Matt 22:35-40 (The context is that Christ is with the apostles having silenced the Sadducees about their disbelief in the resurrection. A group of Pharisees stays on): Then one of them, a lawyer, asked Him a question, testing Him, and saying, 36 "Teacher, which is the great(est) commandment in the Law?" (What is the overriding principle which summarises all Scripture?) 37 Jesus said to him, " 'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' 38 This is the first and great commandment. 39 "And the second is like it: 'You shall love your neighbour as yourself.' 40 "On these two commandments hang all the Law and the Prophets."

If either of these laws/principles were observed by the religious leaders then these events would not have developed as they had. God cannot lie (Num 23:19; Tit 1:2). God is always truthful (Deut 32:4; Ps 31:5; Isa 65:16). Anyone who claims to follow God's Way must also treat fellowman as one would be want to be treated: "Just as you want men to do to you, you also do to them likewise" (Lk 6:31).

8 Paul answered for himself, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all." 9 But Festus, wanting to do the Jews a favour (see v2; but under obligation to act on behalf of Rome also), answered Paul and said, "Are you willing to go up to Jerusalem and there be judged before me concerning these things?" 10 So Paul said, "I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know. (Paul knew Festus knew that there had already been a trial in Jerusalem, then in Caesarea under Felix' administration. Is the farce to continue?)

This is a very bold declaration from Paul. Paul knew that Festus knew that the accusations were false, but Festus does not have the courage to say so, and at least dismiss the charges and set Paul free (see Matt 5:10; 1Pet 3:14-17).

11 "For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar (the Emperor Nero [b.37AD; ruled 54-68AD])"

Paul probably realised that Festus was caught in the trap of the spiral of evil. He would not get justice here. The Jews were determined to kill him. He knew he could appeal to a higher court. Furthermore, he now saw for certain how he would get to Rome as Jesus Christ had told him while he was imprisoned in Jerusalem straight after being 'tried' by the Sanhedrin (23:11).

12 Then Festus, when he had conferred with (his) council, answered, "You have appealed to Caesar? To Caesar you shall go!"

References to the Jewish Council, the Sanhedrin are: Matt 26:58; Mk 14:55; 15:1; Lk 22:66; Jn 11:47; Acts 4:15; 5:21,27,34,41; 6:12,15; 22:5,30; 23:1,6,15,20,28; 24:20; and the last reference is 25:12. There seems to be some irony here in that Paul goes over the heads of both the Sanhedrin and Rome's local governor, and appeals to Caesar, because injustice against him cannot be overcome in Judaea. About ten years later, in 70AD, the Council is exterminated with the Temple and city destroyed by Roman armies under Titus' commander who was sent by Emperor Vespasian.

13 After some days King Agrippa and Bernice came to Caesarea to greet Festus.

Who are these people? Agrippa II of Chalcis, [an area S. and W. of Damascus], (b. 27AD- d. 100AD; was the last of the Herodian House) ruled as king from 44 to 66AD. From 48 to 66AD he was responsible for appointing the High Priest, which according to Levitical Law was hereditary. His father was Herod Agrippa I (Acts 12:1). Bernice was his sister (25:13ff), as was Drusilla (24:24), who was the wife of Felix, the previous governor. Bernice was apparently extraordinarily beautiful and profligate. She had an affair with Titus, who destroyed Jerusalem; was first married, at 16 years of age, to her uncle, Herod of Chalcis; was married to the king of Cilicia, Polemo; was also married to the nephew of Philo of Alexandria (the philosopher, and perverter of Scripture), Marcus, whose father, Tiberius Alexander, was governor of Judaea from 46 to 48AD. She was suspected of incest with her brother, Agrippa II, who died childless and was never married. This is the kind of people Paul is before in the hope of justice. Nero's wife was Octavia (d. 62AD), who he married when he was 16 years of age and was appointed Emperor at 17 years of age.

14 When they had been there many days, Festus laid Paul's case before the king (Quite obviously, both men knew the other knew the circumstances about Paul. The king had appointed the Jewish high priest, who must have informed the king of the desire and reasons for exterminating Paul). Festus said to Agrippa once he felt assured he understood what the responses were likely to be: "There is a certain man left a prisoner by Felix (Paul had been held in custody for two years), 15 about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him (This is not new to Agrippa). 16 To them I answered, 'It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face (according to Jewish law it is not the custom either), and has opportunity to answer for himself concerning the charge against him.'

Paul had answered the charges. There was, quite obviously, no proof nor witnesses to these false accusations. This is not properly raised in this discussion between Roman governor and Jewish puppet king. The web of evil continues to widen. Who wants to break the cycle of evil? The question of the devilish behaviour of the Sanhedrin is not discussed. Are each of us prepared to deal with evil when it should be dealt with? Lawlessness breeds more lawlessness. Denial provides some nourishment to iniquity.

17 (Festus continues to speak): Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. 18 "When the accusers stood up, they brought no accusation against him of such things as I supposed, (Suddenly, an openness starts. But Festus makes it clear that there is no warrant for the death penalty.) 19 They had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive (So Festus was unconcerned about a man's personal beliefs). 20 And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters (But that had already been done). 21 But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar." 22 Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him." 23 So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city (Roman and Jewish officials), at Festus' command Paul was brought in (We should try to imagine that into this gathering of royalty and officialdom is brought, in chains, the apostle Paul. How did he feel and how did he look?) 24 And Festus said: "King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. 25 But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. 26 I have nothing certain to write to my lord concerning him (Festus has a problem, indeed. He is obliged to send a man to Rome, to the Emperor, with a letter saying in effect: "Here is a man tried in Jewish and Roman courts in the province of Judaea, he is guilty of no crimes, there are not witnesses to any crimes, but the Jews want him killed"). Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. 27 For it seems to me unreasonable to send a prisoner and not to specify the charges against him."

We should note how difficult and perplexing situations become when both good and evil decisions and motives are mixed. Sincerity and truth, cleanliness of heart, purity of mind and motive - if lacking - cause no end of complexity, confusion, stupidity, and ongoing contention.

ACTS 26 - KING AGRIPPA and the APOSTLE PAUL

Acts 26:1ff Agrippa said to Paul, "You are permitted to speak for yourself." So Paul stretched out his hand (in a customary gesture of salutation) and answered for himself (a confidence that comes from the empowerment of the Holy Spirit and true knowledge that one is the servant of the Lord): 2 "I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, 3 especially because you are expert in all customs and questions which have to do with the Jews (He was Jewish from his mother's side. He had given up on Judaism. But since he was responsible for appointing the high priest, met with the Sanhedrin, he was familiar with their laws). Therefore I beg you to hear me patiently. 4 My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. 5 They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made by God to our fathers. 7 To this promise our twelve tribes, earnestly serving God night and day, hope to attain.

How odd? Paul seems to think that all 12 tribes are serving God and are in hope of the resurrection. It seems that Paul had not read a book like we've read telling us that they were scattered, and lost to paganism somewhere in central Europe, or wherever. Christ seems to have thought similarly (Matt 10:6; 15:24; see also Jas 1:1; Ezra 6:17). See 23:6; also 13:26-42; esp. v 32, where Paul is speaking on a Sabbath in a synagogue in Antioch, Pisidia. So it seems that Paul knew where the 12 tribes were in 59-60AD. Not only that, but he is saying that they have hopes of the resurrection.

For this hope's sake, King Agrippa, I am accused by the Jews. 8 Why should it be thought incredible by you that God raises the dead? (He was familiar with these teachings). 9 Indeed, I myself thought I must do many things contrary to the Name of Jesus of Nazareth. 10 This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them (How ironic that what Paul had done to saints was now being experienced by him). 11 And I punished them often in every synagogue and compelled them to blaspheme (This suggests that saints were tortured); and being exceedingly enraged against them, I persecuted them even to foreign cities. 12 While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, 13 at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me (How would authorities view such a report from a man like Paul today? Would he be classified as needing psychiatric "care"?) 14 And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.' 15 So I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. 16 Get up and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. 17 I will deliver you from the Jewish people (which ironically enough was now fulfilled), as well as from the Gentiles (so Paul realized that once he was sent to Rome he would be released, i.e., two years later), to whom I now send you, 18 to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' 19 "Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judaea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance (Here is Paul speaking to people such as Bernice about repentance). 21 For these reasons the Jews seized me in the temple and tried to kill me. 22 Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come; 23 that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles." (This speech started in v2. It is quite short, but how powerful!).
24 Now as he thus made his defense, Festus said with a loud voice (the one who had asked Paul to speak, King Agrippa, seems to be sitting in stunned silence): "Paul, you are beside yourself! Much learning is driving you mad!" 25 But he said, "I am not mad, most noble Festus, but speak the words of truth and reason (not sense and nonsense, not rational and irrational together). 26 For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. 27 King Agrippa, do you believe the prophets? I know that you do believe."

There is no denial expressed here. Nebuchadnezzar believed. Cyrus believed. Neither came to worship the true God though. This kind of belief is not what God expects of a Christian, which is total commitment!

28 Then Agrippa said to Paul, "You almost persuade me to become a Christian."

We can't be sure if this is a statement of truth, some sarcasm, or is politically expedient. Or it could be deliberately said so that all possibilities exist without revealing what his heart really believes.

29 And Paul said, "I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am (dedicated to serving God), except for these chains" (a subtle piece of humour). 30 When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them; 31 and when they had gone aside, they talked among themselves, saying, "This man is doing nothing deserving of death or chains."

Here is a very good example of Prov 16:7: When a man's ways please the LORD, He makes even his enemies to be at peace with him.

32 Then Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar." (A true statement, but as earlier, politically convenient? We shall continue next time with Paul's journey to Rome).