The First Defense; before Jewish Accusers and the Roman Governor, Felix (Acts 23:33-24:23).—Awaiting the coming of his accusers from Jerusalem Paul was kept in Herod's judgment hall. After five days Ananias, with the elders, and an orator, named Tertullus, came to Cæsarea, and charged Paul with being "a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes"; they also accused him of profaning the temple.
Paul being beckoned by the governor to speak replied in answer to the charges made against him: (a) That Felix, who has been governor so long (since 51 A.D.), must know from personal knowledge, that he had not been engaged in any sedition and that this charge could not be proved against him. It had only been twelve days since he went up to Jerusalem and a number of them had been spent in Roman custody. During this period there had been no time to plot against the government. (b) While he worshipped God after the way that they called heresy, yet he believed all that was written in the law and the prophets. He had come he said "after many years to bring alms to my nation, and offerings." It was true that certain Jews had found him "purified in the temple, neither with multitude, nor with tumult." These ought to have been present and to have testified to these things. (c) He denied that he had committed any sacrilege. When he was seized in the temple he was in the very act of performing a portion of the worship prescribed by the Mosaic law. (d) The knowledge of those present "went no further than that they had heard him declare his belief in the doctrine of the resurrection from the dead" (Acts 22:30-23:1-6). Upon the conclusion of Paul's argument, Felix adjourned the case until Lysias, the chief captain, should come down and give his testimony.
Second Defense; before Felix and his Wife, Drusilla (Acts 24:24-27).—This was evidently a private hearing of Paul of his faith in Christ. There was ample reason for the trembling of Felix when Paul "reasoned of righteousness, temperance, and judgment to come." Felix was a notoriously unjust ruler who had taken bribes, murdered a high-priest and, relying upon the influence of his infamous brother Pallas at Rome, was steeped in crimes. He had induced his wife Drusilla to desert her husband to marry him. Felix showed his character when he sent for Paul a number of times and communed with him, hoping to receive a bribe. When recalled to Rome in consequence of repeated complaints of his misadministration of justice he, "willing to show the Jews a pleasure, left Paul bound."
Third Defense; before Festus, the New Governor (Acts 25:1-12).—Festus, Josephus tells us, was one of the best procurators of Judea. He was appointed by Nero in the year 60 A.D., and died two years after this. He is importuned by "the high-priest and the chief of the Jews, as soon as he takes office, to send Paul back to Jerusalem (in order that he might be killed on the way thither). Festus replies that they are to come to Cæsarea and there make their accusations against Paul. When they are come and Festus sits on the judgment seat they make "many and grievous complaints against Paul which they could not prove." Paul's answer is: neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended in anything at all." But Festus showed, notwithstanding his many good traits, a decided leaning toward Paul's accusers. When therefore Festus asked Paul if he would go back to Jerusalem and be there judged before the Sanhedrin, Paul recognizes the hopelessness of his case and exercised his right as a Roman citizen in taking an appeal to the judgment seat of Cæsar. This right of appeal was one of the most important prerogatives of the Roman citizen; he had only to say the word, "Appello" and proceedings must at once be stopped; his case must go to the court of the emperor. In exercising this appeal Paul very justly said that if he had done anything worthy of death he was willing to die, but if the charges made against him by the Jewish high-priest and elders were not true he ought not to be delivered up to them.
Fourth Defense; before Festus and King Agrippa II.—In Acts 25:13-27 we have an account of the visit of Jewish King Agrippa II. to Festus and the statement of the latter in regard to the case of Paul. Festus is at a loss what to write about the prisoner, to the imperial court (Acts 25:25-27), the accusations of the Jews having failed of proof. To send a prisoner to Cæsar and not be able to state clearly what his crime was might involve Festus in difficulties. Agrippa, as a Jew, might be able to give some light upon this matter. The question seemed to be in regard to religious freedom. Rome did not allow religious liberty. The Jewish religion, however, was licensed as one of the forms under which men were allowed to worship God in the Roman empire. Agrippa might be able to solve this question as to whether Paul was or was not within his legal rights and the Christianity which he professed be as legal as Judaism.
Paul in his argument (Acts 26:1-29) before Festus and King Agrippa II., took the ground that Christianity, as an outgrowth of Judaism, had a legal status. Paul said that he preached that the Messiah had come in the person of Jesus Christ and this was the One whom Moses and the prophets had foretold, (a) Paul's introduction is very courteous. He recognizes King Agrippa as well versed "in all customs and questions which are among the Jews." (b) He declares his early life to be well known, as a Jew, and, of the strictest sect, a Pharisee. (c) He stands accused because he believes that the Messiah, whom all Jews are praying may come, has come. (c) Here, as Prof. Lindsay says, in his commentary on the Acts, "Agrippa may by look, word, or gesture have suggested, A crucified Messiah! and Paul have answered, No, but a risen Redeemer! Is it incredible that God should raise the dead?" Then Paul continues saying, that he himself was an enemy of Christ at first. (d) Paul proceeds with his argument, giving his personal testimony, how this risen Messiah had appeared to him on the way to Damascus and what He had said to him. (e) Then he shows how it had been foretold by the prophets and Moses that Christ should suffer "and that He should be the first that should rise from the dead, and should show forth light unto the people, and to the Gentiles."
The argument is over and after certain remarks, by Festus and Agrippa which are characteristic of both men, there is a conference and a decision rendered by the Roman governor and Jewish King, "That this man doeth nothing worthy of death or of bonds." But the appeal to Cæsar cannot be set aside and Paul must go to Rome.
THE VOYAGE TO ROME
Scripture, Acts 21:1-28:31
Paul now begins his long delayed trip to Rome not, however, as he expected a free man, but as a prisoner. He comes finally to Rome and there testifies of his faith in Christ. His native force of character and Christian graces bring him to the front upon this voyage and in the time of shipwreck he takes over the command.