ANOINTING OIL DYNAMICS LTD Training Platform Mobile: 1-868-334-AODL / 345-AOIL H.E. Dr. Isaac Shadrack (CDKA, DCPC) 1-868-683-9883/394-9029 Menorah Castle, Debe e-mail: [email protected] TRINIDAD, West Indies [email protected] Website www.anointingoildynamics.com

The Book of Acts: Chapter 24 By Isaac Shadrack (Dip Theo, BA, MA, DD, PhD.) (Ps 119:98-100)

III. The church progressing westward to Rome: Its shift from a Jewish to a Gentile entity 13:1–28:31 F. Phase two of the Roman imprisonment: Paul’s witness in Caesarea 24:1–26:32 1. Paul before Felix 24:1–27

Acts 24:1-6 And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 3 We accept it always, and in all places, most noble Felix, with all thankfulness. 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 5 For we have found this man a pestilent fellow, and a mover of sedition among all the throughout the world, and a ringleader of the sect of the Nazarenes: 6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. 1 - 24:5 Accusations made against Paul included his being “a ringleader of the sect of the Nazarenes.” Apparently, the followers of were already known by an epithet derived from the hometown of Jesus.2 Caring for others, speaking the truth, and living with integrity are not always rewarded in this broken world. God’s grace often exposes the sin and guilt of people, sometimes triggering hostility. Believers can become a convenient target of anger.3 Paul experienced that from the Jewish leaders in Jerusalem (:1–26). Notice the varied forms of opposition they mobilized against him before Felix: (1) They enlisted a skilled orator, Tertullus, who flattered the governor as he represented them in their case against Paul (24:1–3). (2) They trumped up a variety of accusations that amounted to little more than name-calling (24:5– 6). On a previous occasion, Jason of Thessalonica had experienced similar treatment for merely entertaining Paul and his team (17:5–9). (3) They arrested Paul, and though they accused commander Lysias of violence, it was they who had been on the verge of a riot (23:7–10; 24:6–7). (4) They engineered the testimony of others against him (24:9). (5) They demeaned the entire Christian movement, describing it in loaded terms like “plague” and “sect” (24:5, 14), not unlike some today who use sweeping negative generalizations and caricatures to dismiss religious activity. (6) They apparently played politics with Felix, who was obviously used to settling disputes through bribes and other deals (24:26; 25:9).

1The King James Version, (Cambridge: Cambridge) 1769. 2W.A. Criswell, Believer’s study [computer file], electronic ed. , Logos Library System, (Nashville: Thomas Nelson) 1997, c1991 by the Criswell Center for Biblical Studies. 3Thomas Nelson, Inc., Word in Life Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996. Recognizing this pattern can help us to avoid the mistake of personalizing all attacks on our faith. These are more often rooted in our opponents’ sense of guilt or fear of judgment than in any justified assessment of our character or conduct. ¨4

Acts 24:7-16 But the chief captain Lysias came upon us, and with great violence took him away out of our hands, 8 Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. 9 And the Jews also assented, saying that these things were so.10 Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: 13 Neither can they prove the things whereof they now accuse me. 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. 5 - 24:15 “A resurrection ... both of the just and the unjust” was a source of comfort and a firm conviction of Paul. As he went through what was perhaps the greatest crisis of his life, he seemed to be seized by the conviction that the purpose for all his sufferings and persecutions was the revelation and experience he had concerning the resurrection of the dead. He had seen alive. This he called “the hope of Israel” several times, with only slight variations in terminology (cf. 23:6; 24:15; 25:19, in which Festus quotes Paul; and 26:6–8; 28:20, in which “the hope of Israel” refers to the resurrection from the dead).6

Acts 24:17-27 Now after many years I came to bring alms to my nation, and offerings. 18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. 19 Who ought to have been here before thee, and object, if they had ought against me. 20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council, 21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. 23 And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. 24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. 26 He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. 27 But after two years came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound. 7

4Thomas Nelson, Inc., Word in Life Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996. 5The King James Version, (Cambridge: Cambridge) 1769. 6W.A. Criswell, Believer’s study Bible [computer file], electronic ed. , Logos Library System, (Nashville: Thomas Nelson) 1997, c1991 by the Criswell Center for Biblical Studies. 7The King James Version, (Cambridge: Cambridge) 1769. - 24:24. Drusilla, the wife of Felix, was the daughter of I (ch. 12) and the sister of Agrippa II and Bernice (25:23). Though Felix possessed no nobility of his own, he successively married three wives of royal birth.8 - 24:25. Paul was tried before Governor Felix, whose wife was the Jewess Drusilla. The governor treated Paul with kindness, giving him liberty and allowing him visitors. Subsequently, he permitted Paul to languish in prison needlessly for two years, until his successor Festus arrived. It gave the Hebrews pleasure (v. 27) to know that Paul was kept in prison. In his appearance before Felix, possibly feeling that the presence of the Hebrew wife of Felix might give him a more sympathetic hearing, Paul came to the point and “reasoned about righteousness, self- control, and the judgment to come.” The word “reasoned” can mean “to discourse, argue, or persuade”; it is from the same root word as that used when Paul “reasoned” in the synagogues with the Jews (17:2; 18:4). Paul preached the , and he likely stressed the drama of redemption as enacted in Jerusalem a little over three decades before. Felix fell under great conviction, perhaps largely in response to the words “judgment to come.” Felix had led a dissolute life. Not surprisingly he was “afraid.”9. Men often put off receiving Christ as Savior, waiting for a convenient season. Rarely does that time come. There is no record that Felix ever found the right moment. God says, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2).10 - 24:26. Felix hoped that the detention of Paul might cause Paul to offer him money. Paul’s family probably did possess substantial resources, having sent Paul abroad to study at Jerusalem under one of the most prominent teachers of the day (22:3). More likely, however, Felix had heard of the large financial aid that Paul had brought for the Jews from the Gentile churches11 - 24:27 Felix and Festus were successive procurators of Judea and Samaria during the time of Paul’s ministry just as Pilate had been during Christ’s earthly ministry 30 years earlier. Procurators ruled over troublesome provinces (like Judea) and so were under the authority of the emperor rather than the Roman senate. Caesarea on the Mediterranean coast was the seat of their government, though they often traveled to Jerusalem for such Jewish feasts as Passover and . Felix was a greedy and cruel official; Festus was a just and capable one. Felix unjustly left Paul in prison two whole years, hoping to receive a bribe and to appease the Jews (vv. 26, 27). Felix governed from A.D. 52 to 59; Festus from A.D. 59 to 62.12

8Thomas Nelson, Inc., King James Version Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1988 by Liberty University. 9W.A. Criswell, Believer’s study Bible [computer file], electronic ed. , Logos Library System, (Nashville: Thomas Nelson) 1997, c1991 by the Criswell Center for Biblical Studies. 10Thomas Nelson, Inc., King James Version Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1988 by Liberty University. 11Thomas Nelson, Inc., King James Version Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1988 by Liberty University. 12Thomas Nelson, Inc., King James Version Study Bible [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1988 by Liberty University.