PRAYER

PRAYER REQUESTS

***(If I have left off someone’s name, it’s not intentional; remind me, please)

Everyone on this prayer request list needs prayer; everyone not on the list needs prayer as well.

PRAYER REQUESTS

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PRAYER

OBJECTIVES IN STUDYING CHAPTER 25

        To consider the circumstances in which Paul appealed to Caesar.

        To observe Paul’s Witness before King Agrippa

The chapter underscores Paul’s resilience and unwavering faith in the midst of political and religious maneuvering.

Paul’s appeal to Caesar is significant for several reasons:

 Legal Rights: As a Roman citizen, Paul had the right to appeal to Caesar in order a fair trial. This was an exercise of his legal privileges under Roman law, ensuring he could be tried in the highest court of the empire.

Protection: By appealing to Caesar, Paul avoided being transferred to Jerusalem, where he faced the risk of assassination by Jewish leaders plotting against him. This move was a strategic step to ensure his personal safety.

Divine Purpose: Paul believed that his Mission was to spread the Gospel to the highest levels of Roman authority. His appeal to Caesar was a step towards fulfilling the Divine Plan he felt called to, ultimately reaching the heart of the Roman Empire with his message. Many of us don’t believe that we are called by God to carry the Gospel to the world. Many want to be in the building and not be in the Church. It’s almost as if Paul sensed that it would be that way, because he wrote, “I therefore [for that reason], the prisoner of the Lord, beseech you [I beg you] that ye walk worthy of the vocation wherewith ye are called…” Eph.4:1.

I beg you for these reasons, ‘because you as Believers have been “Positioned in Heavenly places in Christ Jesus,” “I beg you because you’ve been ‘Chosen before the foundation of the world to be Holy and without blame,’” “I beg you because ‘you’ve been Saved by Grace,’” “I beg you because, “You were UNITED in One Body, and you’re Equal in the Body.’” These are some reasons why Paul begged: “walk worthy of the Vocation to which you are Called.” Believers have a responsibility to walk worthy of the Call of God. So, when you stand before Him, you don’t dare say, “I didn’t know.”

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Political Context: The appeal highlights the complex interplay between Roman authority and Jewish leadership. It shows how Paul navigated these political landscapes to further his mission. The goal of the Church of Jesus Christ is to SAVE SINNERS and Nothing should ever get in the way of your mission to do so. No amount of Politics should get in the way of you doing it.

Roman citizens in the 1st century enjoyed a variety of legal rights and privileges that distinguished them from non-citizens. These rights provided Roman citizens with a significant degree of legal protection and participation in the political and social life of the empire.

 Here are some key rights:

1.     Right to a Fair Trial: Roman citizens had the right to be tried in a legal court and were protected from summary execution without a trial.

2.     Right to Appeal: Citizens could appeal decisions made by local magistrates to higher authorities, including the emperor.

3.     Right to Vote: Male citizens had the right to vote in elections for public officials.

4.     Right to Hold Office: Citizens could hold public office and participate in the governance of the state.

5.     Right to Own Property: Citizens had the right to own and transfer property.

6.     Right to Legal Marriage: Citizens could enter a lawful marriage, and their children would automatically be granted Roman citizenship.

7.     Protection from Arbitrary Actions: Citizens were protected by law from arbitrary actions by Roman officials.

The rights of Roman citizens were significantly more extensive compared to non-citizens. These differences highlight the privileged position of Roman citizens within the empire and the various limitations faced by non-citizens.

These differences highlight the privileged position of Roman citizens within the empire and the various limitations faced by non-citizens. If you have any more questions or need further details, feel free to ask!

1.     Right to Appeal: Roman citizens could appeal a magistrate’s decision to a higher authority, including the emperor. For example, when Paul appealed to Caesar, he invoked his right as a Roman citizen to have his case heard at the highest level.

2.     Protection from Torture and Cruel Punishments: Roman citizens were protected from certain forms of brutal punishment, such as crucifixion. Instead, they were entitled to more humane forms of punishment and legal processes.

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1.     Right to a Fair Trial: Citizens had the right to a public trial where they could defend themselves against accusations. They were also entitled to face their accusers and present evidence in their defense.

2.     Protection Against Arbitrary Arrest and Execution: Roman law safeguarded citizens against being detained or executed without a proper legal process. Authorities needed to follow specific legal procedures before imposing such severe penalties.

3.     Freedom of Movement: Citizens had the right to travel freely within the Roman Empire, without undue restrictions from local authorities.

These protections distinguished Roman citizens from non-citizens and emphasized the importance of legal rights and due process within the empire. If you have any more questions or need further details, feel free to ask!

THE ROMAN CITIZENSHIP AND HEAVENLY CITIZENSHIP

In terms of the Right to appeal: ¹⁵ Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.¹⁶But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.¹⁷And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.¹⁸ Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.¹⁹Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.²⁰For where two or three are gathered together in my name, there am I in the midst of them.²¹ Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?²²Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.²³Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants – Matthew 18:15-22.

Becoming a Roman citizen wasn’t limited to being born in Rome. Here are some other ways one could attain Roman citizenship:

1.     Military Service: Serving in the Roman military, especially in the auxiliary units, was a common path to citizenship. After completing 25 years of service, soldiers were granted citizenship as a reward.

2.     Manumission: Freed slaves (liberti) could be granted citizenship by their former masters. This process was known as manumission.

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     1.     Grant by the Emperor: The Roman Emperor could grant citizenship to individuals or entire communities. For example, Emperor Caracalla extended citizenship to all free inhabitants of the Roman Empire in 212 CE.

2.     Marriage: Marrying a Roman citizen could sometimes confer citizenship, especially if the marriage was recognized under Roman law.

3.     Special Grants: Certain individuals or groups could be granted citizenship for their services or loyalty to Rome. This could include local leaders or influential figures in conquered territories.

These methods allowed Rome to integrate diverse populations and maintain loyalty throughout the empire.

Believers are Citizens of Heaven. We have a Calling on our journey through the world. If you’re a citizen of the United States, you cannot go to Europe and follow the laws of the United States, or you’ll be arrested. Why do you think that God would trust you represent Heaven on earth, and you act the way the world acts and He doesn’t arrest you? What happened to Saul? Jesus arrested him. Paul bragged, “I was a Pharisee of the Pharisees…” That means he was CHOSEN by God to be “a light unto the Gentiles.” Church, “you may get by, but won’t get away” – E.D. Thompson.

Acts 25:1-27

The chapter underscores Paul’s resilience and unwavering faith during political and religious maneuvering. Paul’s endurance is a recurring theme in the New Testament, emphasizing the need for perseverance in faith despite trials and persecution. “Persecution will come, but WOE unto him by whom it comes” – Jesus said that. Whatever begins with God’s Grace leads to God’s Glory.

Paul has been harassed by the Jews, his own people. So was Jesus!  

1.     Festus Succeeds Felix (Verses 1-5)

¹Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.²Then the high priest and the chief of the Jews informed him against Paul, and besought him,³And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.⁴But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.⁵Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.

Festus arrives in the province and goes to Jerusalem. The Jewish leaders present charges against Paul and request his transfer to Jerusalem. Festus declines, stating that Paul should be kept in Caesarea and that the accusers should come there.

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brought out nothing new. The Jewish delegation (this time without their lawyer) only repeated the same unfounded and unproved accusations, hoping that the Governor would agree with them and put Paul to death – Acts 25:15-16).

Paul’s Trial Before Festus (Verses 6-12)

⁶ And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.⁷And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.⁸While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.⁹But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?¹⁰Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.¹¹For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.¹²Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.

Festus returns to Caesarea and convenes the court. The Jewish leaders present their accusations against Paul, which he denies. Festus, seeking favor with the Jews, asks Paul if he is willing to go to Jerusalem for trial. Paul, asserting his innocence, appeals to Caesar.

King Agrippa and Bernice Visit Festus (Verses 13-22)

¹³ And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.¹⁴And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix:¹⁵About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.¹⁶To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him.¹⁷Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth.¹⁸Against whom when the accusers stood up, they brought none accusation of such things as I supposed: ¹⁹But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.²⁰And because I

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doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters.²¹But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.²²Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, thou shalt hear him.

King Agrippa II and his sister Bernice visit Festus in Caesarea. Festus discusses Paul's case with Agrippa, mentioning the Jewish leaders' accusations and Paul's appeal to Caesar. Agrippa expresses interest in hearing Paul himself.

What did Paul do? He once again affirmed that he was innocent of any crime against the Jewish law, the temple, or the Roman government. Festus saw that no

progress was being made, so he asked Paul if he would be willing to be tried in Jerusalem. He did this to please the Jews and probably did not realize that he was jeopardizing the life of his famous prisoner. But a Roman judge could not move the case to another court without the consent of the accused, and Paul refused to go!

Instead, he claimed the right of every Roman citizen to appeal to Caesar.

What led Paul to make that wise decision? For one thing, he knew that his destination was Rome, not Jerusalem, and the fastest way to get there was to

appeal to Caesar. Paul also knew that the Jews had not given up their hopes of killing him, so he was wise to stay under the protection of Rome. By appealing to

Caesar, Paul forced the Romans to guard him and take him to Rome. Finally, Paul realized that he could never have a fair trial in Jerusalem anyway, so why go?

It must have infuriated the Jewish leaders when Paul, by one statement, took the case completely out of their hands. He made it clear that he was willing to die

if he could be proved guilty of a capital crime, but first they had to find him guilty. Festus met with his official council, and they agreed to send Paul to Nero for trial.

No doubt the new Governor was somewhat embarrassed that he had handled one of his first cases so badly that the prisoner was forced to appeal to Caesar, and to Caesar he must go!

2.     Paul's Case Presented to Agrippa (Verses 23-27)

²³ And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.²⁴And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt

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with me, both at Jerusalem, and also here, crying that he ought not to live any longer.²⁵But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.²⁶Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.²⁷For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

Festus convenes a public hearing with Agrippa, Bernice, and other dignitaries. Festus introduces Paul and explains the situation, highlighting the theological dispute and the lack of concrete charges. Festus notes his dilemma in sending Paul to Caesar without specific accusations and seeks Agrippa's counsel.

This outline captures the key events and dynamics in Acts 25, focusing on the political and legal maneuvers surrounding Paul's trial.

Festus and Agrippa (25:13-22)

But the new Governor’s problems were not over. He had managed not to offend the Jews, but he had not determined the legal charges against his prisoner. How could he send such a notable prisoner to the emperor and not have the man’s crimes listed against him?

About that time, Festus had a state visit from Herod Agrippa II and Herod’s sister, Bernice. This youthful king, the last of the Herodians to rule, was the great-

grandson of the Herod who killed the Bethlehem babes, and the son of the Herod who killed the Apostle James (Acts 12). The fact that his sister lived with him

created a great deal of suspicion on the part of the Jewish People, for their law clearly condemned incest (Lev. 18:1-18; 20:11-21). Rome had given Herod Agrippa II legal jurisdiction over the Temple in Jerusalem, so it was logical that Festus shared Paul’s case with him.

Festus was smart enough to understand that the Jewish case against Paul had nothing to do with civil law. It was purely a matter of “religious questions” (Acts

18:14-15; 23:29), which the Romans were unprepared to handle, especially the Doctrine of the Resurrection.

Acts 25:19 proves that Paul was defending much more than the Resurrection in general. He was declaring and defending the Resurrection of Jesus Christ. As we have noted in our studies, this is the key emphasis of the witness of the Church in the book of Acts.

Festus gave the impression that he wanted to move the trial to Jerusalem because the “Jewish questions” could be settled only by Jewish People in Jewish territory

(Acts 25:20). It was a pure fabrication, of course, because his real reason was to please the Jewish leaders, most of whom King Herod knew. Festus needed some-

thing definite to send to the emperor Nero, and perhaps Agrippa could supply it. (“Augustus” in Acts 25:21, 25 is a title, “the august one,” and not a proper name.) 

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Chapter 26

OBJECTIVES IN STUDYING THIS CHAPTER 26

1.     To consider Paul’s defense before King Agrippa

2.     To review Paul’s question on belief of the Prophets to Agrippa

3.     To observe King Agrippa, Festus, and others in deliberation on Paul

PAUL’S DEFENSE BEFORE AGRIPPA

¹Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:² I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:³Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.⁴My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;⁵Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.⁶And now I stand and am judged for the hope of the promise made of God unto our fathers:⁷Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.⁸Why should it be thought a thing incredible with you, that God should raise the dead?⁹I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.¹⁰ Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.¹¹And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.¹²Whereupon as I went to Damascus with authority and commission from the chief priests,¹³At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.¹⁴And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.¹⁵And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.¹⁶But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

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¹⁶But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;¹⁷Delivering thee from the people, and from the Gentiles, unto whom now I send thee,¹⁸To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.¹⁹Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:²⁰But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.²¹ For these causes the Jews caught me in the temple, and went about to kill me.²²Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:²³That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.²⁴And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.²⁵But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.²⁶For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.²⁷ King Agrippa, believest thou the prophets? I know that thou believest.²⁸Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.²⁹And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.³⁰And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:³¹And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.³²Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.

The king was an expert in Jewish matters (Acts 26:2-3) and certainly would be keenly interested in knowing more about this man who caused a riot in the

temple. Perhaps Herod could assist Festus in finding out the real charges against Paul, and perhaps Festus could assist Herod in learning more about Jewish affairs in the Holy City.

Confrontation: Festus, Agrippa, and Paul (25:23 – 26:32)

It seems incredible that all of this pomp and ceremony was because of one little Jewish man who preached the Gospel of Jesus Christ! But the Lord had Promised Paul he would bear witness before “Gentiles and kings” – Acts 9:15, and that Promise was being fulfilled again. Once Paul was finished with his witness, all his

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hearers would know how to be saved and would be without excuse. They met in an “audience room” in the palace, and the key military men and officers of the Roman

government was there. Paul’s case had probably been discussed by various official people many times over the past two years, so very few of those present were

ignorant of the affair. Festus was certainly exaggerating when he said that

“All the multitude of the Jews” had pressed charges against Paul, but that kind of statement would make the Jews present feel much better. Acts 25:25 gives us

the second of Luke’s “official statements” declaring Paul’s innocence (see Acts 23:29), and there will be others before his book is completed.

In his flowery speech before Agrippa, Festus indicated that he wanted the king to examine Paul (Acts 25:26), but there is no record that he did. In fact, before the session ended, Paul became the judge, and Festus, King Agrippa, and Bernice became the defendants! Paul was indeed defending himself (Acts 26:24 NKJV), but at the same time, he was presenting the Truth of the Gospel and witnessing to the difference Jesus Christ can make in a person’s life. This is the longest of Paul’s speeches found in Acts.

King Agrippa was in charge and told Paul that he was free to speak. In his brief introduction, Paul sincerely gave thanks that Agrippa was hearing his case, because he knew the king was an expert in Jewish religious matters. Paul did not mention it then, but he also knew that the king believed in the Old Testament Prophets (Acts 26:27). Paul also hinted that his speech might be a long one and that he would appreciate the king’s patience in hearing him out.

Five key statements summarize Paul’s defense.

“I lived a Pharisee” (vv. 4-11). Paul’s early life in Jerusalem was known to the Jews, so there was no need to go into detail. He was a devout Pharisee (Phil.

3:5) and the son of a Pharisee (Acts 23:6), and his peers had likely realized he would accomplish great things as a Rabbi (Gal. 1:13-14 Revise Version). I.e., he could have excelled higher than his peers. But it was because of his convictions about the Resurrection and “the hope of Israel” that he was now a prisoner (see Acts 23:6; 24:15). Once again, Paul appealed to Jewish orthodoxy and loyalty to the Hebrew tradition.

It is worth noting that Paul mentioned “our Twelve Tribes” (Acts 26:7). While it is true that the Ten Northern Tribes (Israel) were conquered by Assyria in 722 BC

and assimilated (absorbed and integrated into a society or culture) to some extent, it is not true that these Ten Tribes were “lost” or annihilated. Jesus spoke about all Twelve Tribes (Matt. 19:28), and so did James (James 1:1) and the Apostle John (Rev. 7:4-8; 21:12). God knows where His Chosen People are, and He will fulfill the Promises He has made to them. 

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The pronoun “you” in Acts 26:8 is plural, so Paul must have looked around at the entire audience as he spoke. The Greeks and Romans, of course, would not believe

in the Doctrine of the Resurrection (Acts 17:31–32), nor would the Sadducees who were present (Acts 23:8). To Paul, this was a Crucial Doctrine, for if there is no Resurrection, then Jesus Christ was not raised, and if there’s no Resurrection, Paul would not have had a Gospel to Preach. (For Paul’s argument about the Resurrection and the Gospel, see I Cor. 15). We are going there, now, let’s read it!

Paul was not only a Pharisee, but he had also been a zealous persecutor of the Church. He had punished The Believers and tried to force them to deny Jesus

Christ, and some of them he had helped send to their deaths. The phrase “gave my voice” (Acts 26:10) literally means “registered my vote.” This suggests that Paul had been an official member of the Sanhedrin, but surely if that were true, seemingly he would have mentioned it in one of his speeches. The phrase probably means nothing more than he “voted against them” as a special representative of the High Priest (Acts 9:2, 14).

In the early days of the Church, the Jewish believers continued to meet in the Synagogues, and that was where Paul found them and punished them (Matt. 10:17; 23:34). What Paul in his early years looked on as “religious zeal” (Gal. 1:13-14), in his later years he considered to be “madness” (Acts 26:11). Like a wild animal, he had “made havoc of the Church” (Acts 8:3), “breathing out threatenings and slaughter” (Acts 9:1).

“I saw a light” (vv. 12-13). Paul, not content to limit his work to Jerusalem, had asked for authority to visit the Synagogues in distant cities. His zeal had driven out many of the Believers and they had taken their message to Jews in other communities (Acts 8:4).

Paul considered himself an enlightened man, for, after all, he was a Jew (Rom. 9:4-5), a scholar (Acts 22:3), and a Pharisee. Paul had lived in gross Spiritual Darkness. He knew the law in his pre-conversion days, but he had not realized that the purpose of the law was to bring him to Christ (Gal. 3:24). He had been a self-righteous Pharisee who needed to discover that his good works and respectable character could never save him and take him to Heaven (¹Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.²Beware of dogs, beware of evil workers, beware of the concision.³For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.⁴Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

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⁵Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;⁶Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.⁷But what things were gain to me, those I counted loss for Christ.⁸Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,⁹And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: ¹⁰That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” – Phil. 3:1-11).

The light that Paul saw was supernatural, for it was the Glory of God revealed from Heaven – Acts 7:2, 55-56. That light had blinded Paul for three days

(Acts 9:8-9), but his Spiritual Eyes had been opened to behold (Look upon Spiritually) the Living Christ (II Cor. 4:3-6). But seeing a light was not enough; he also had to hear the Word of God.

“I heard a voice” (vv. 14-18). Paul’s companions had seen the light, but not the Lord, and they had heard a sound, but they could not understand the words. They all fell to the earth, but only Paul remained there (Acts 9:7). Jesus Christ spoke to Paul in the familiar Aramaic tongue of the Jews, called him by name, and told him it was futile for him to continue fighting the Lord. In that moment, Paul had made two surprising discoveries: a) Jesus of Nazareth was alive, and

b) He (Christ) was so united to His People (Believers) that their suffering was His suffering! Paul was persecuting not only the Church, but also his own Messiah!

How encouraging it is to know that God in His Grace speaks to those who are His enemies. God had been dealing with Paul, but Paul had been resisting Him,

kicking against the “goads.” What were these “goads”? Certainly, the testimony and death of Stephen (Acts 22:20), plus the faithful witness of the other Saints who

had suffered because of Paul. Perhaps Paul had also struggled with the emptiness and weakness of Judaism, and his own inability to meet the demands of the law.

Even though he could now say he was “blameless” in conduct and conscience (Acts 23:1; Phil. 3:6), yet within his own heart, he certainly knew how far short he came of meeting God’s Holy Standards (What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

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⁸But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.⁹For I was alive without the law once: but when the commandment came, sin revived, and I died.¹⁰And the commandment, which was ordained to life, I found to be unto death.¹¹For sin, taking occasion by the commandment, deceived me, and by it slew me.¹²Wherefore the law is holy, and the commandment holy, and just, and good.¹³Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.¹⁴For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.¹⁶If then I do that which I would not, I consent unto the law that it is good” – Rom. 7:7-16).

Acts 26

IT WAS NOT GOD’S PLAN

(Rom. 9:1-3, ⁹I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,²That I have great heaviness and continual sorrow in my heart.³For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh”), but that was not God’s Plan. Paul would always be “the apostle to the Gentiles.” (Not the Jews). It wasn’t going to work that way with Jews accepting Christ because then the Church could not have been formed. The Jews were Chosen by God. To become a part of the Body of Christ, it is “Whosoever Will, let him Come...” Jew and Gentiles.

Acts 26:18, “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” This verse describes both the Spiritual Condition of the lost and the gracious provision of Christ for those who will believe. You will find parallels in Isaiah 35:5; 42:6ff.; and 61:1.

The lost sinner is like a blind prisoner in a dark dungeon, and only Christ can open his eyes and give him light and freedom (“But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus

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Christ” – II Cor. 4:3-6). This is a powerful reminder of the Transformative Power of Faith and the Mission to spread the Message of Redemption and Salvation.

 But even after he is set free, what about his court record and his guilt? The Lord forgives his sins and wipes the record clean! He then takes him into His own family as is own child and shares His inheritance with him! This passage emphasizes the transformative Power of the Gospel and the importance of spreading its Message. It underscores the idea that the Light of Christ can penetrate even the darkest of places and bring knowledge to the hearer, and Glory to God.

What must the sinner do? He must trust Jesus Christ (“faith that is in me’—Acts 26:18). Paul had to lose his religion to gain Salvation! He discovered in a moment of time that all his righteousnesses were but filthy rags in God’s Sight, and that he needed the Righteousness of Christ (Isa. 64:6).

“I was not disobedient” (vv. 19-21). When Paul had asked, “Lord, what wilt thou have me to do?” (Acts 9:6) he meant it sincerely, and when the Lord told him, he obeyed orders immediately. He began right at Damascus, and it almost cost him his life (Acts 9:20-25). Likewise, when he had witnessed to the Jews in Jerusalem, they attempted to kill him (Acts 9:29-30). Despite repeated discouragements and dangers, Paul had remained obedient to the Call and the vision that Jesus Christ gave him. Nothing moved him (Acts 20:24)!

In Acts 26:21, Paul clearly explained to Agrippa and Festus what had really happened in the temple and why it had happened. It was “on account of these things” that Paul had been attacked and almost killed: his declaration that Jesus of Nazareth was alive and was Israel’s Messiah, His Ministry to the Gentiles, and his offer of God’s Covenant Blessings to both Jews and Gentiles on the same terms of Repentance and Faith (see Acts 20:21).

The proud nationalistic Israelites would have nothing to do with a Jew who treated Gentiles like Jews!

“I continue unto this day” (vv. 22-32). It is one thing to have a great beginning, with visions and voices, but quite another thing to keep on going, especially when the going is tough. The fact that Paul continued was proof of his conversion and evidence of the faithfulness of God. He was Saved by God’s Grace and enabled to serve by God’s Grace (I Cor. 15:10).

The one word that best summarizes Paul’s life and Ministry is “witnessing” (see Acts 26:16). He simply shared with others what he had learned and experienced as

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a follower of Jesus Christ. His message was not something he manufactured, for it was based solidly on the Old Testament Scriptures. We must remind ourselves that Paul and the other Apostles did not have the New Testament but used the Old Testament to lead sinners to Christ and to nurture the new Believers.

Acts 26:23 is a summary of the Gospel (I Cor. 15:3-4), and each part can be backed up from the Old Testament. See, for example, Isaiah 52:13—53:12 and

Psalm 16:8-11. Paul could even defend his call to the Gentiles from Isaiah 49:6 (see also Acts 13:47). Jesus was not the first person to be raised from the dead, but

He was the first one to be raised and never die again. He is “the firstfruits of them that slept” (I Cor. 15:20). At the death of the body, Believers Sleep in Jesus. Unbelievers die because they are eternally separated from God.

In his message in the Temple, when Paul got to the word Gentiles, the crowd exploded (Acts 22:21-22). That is the word Paul spoke when Festus responded

and loudly accused Paul of being mad. How strange that Festus did not think Paul was mad when he was persecuting the Church (Acts 26:11)! Nobody called

D. L. Moody crazy when he was energetically selling shoes and making money, but when he started winning Souls, people gave him the nickname “Crazy Moody.”

This was not the first time Paul had been called “crazy” (II Cor. 5:13), and he was only following in the footsteps of his Master (Mark 3:20-21; John 10:20).

Paul had been addressing King Agrippa, but the emotional interruption of the governor forced him to reply. He reminded Festus that the facts about the

Ministry of Jesus Christ, including His Death and Resurrection, were public knowledge and “not done in a corner.” The Jewish Sanhedrin was involved and so was the Roman Governor, Pilate. Jesus of Nazareth had been a famous public figure for at least three years, and huge crowds had followed Him. How then could the Governor plead ignorance?

Festus had not interrupted because he really thought Paul was mad. Had that been the case, he would have treated Paul gently and ordered some of his guards to escort him to a place of rest and safety. Furthermore, what official would send a raving madman to be tried before the emperor? No, the Governor was only giving evidence of conviction in his heart.

Paul’s words had found their mark, and Festus was trying to escape. But Paul did not forget King Agrippa, a Jew who was an expert in these matters. When Paul asked if Agrippa believed in the Prophets, he forced him to take a stand. Certainly, the king would not repudiate what every Jew believed! But Agrippa knew that if he

affirmed his faith in the Prophets, he must then face the question, “Is Jesus of Nazareth the one about whom the prophets wrote?” 

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Festus avoided the decision by accusing Paul of being mad. King Agrippa eluded Paul’s question (and the dilemma it presented) by adopting a superior attitude

and belittling Paul’s witness. His reply in Acts 26:28 can be stated, “Do you think that in such a short time, with such few words, you can persuade me to become a Christian?” Perhaps he spoke with a smirk on his face and a sneer in his voice. But he certainly spoke his own death warrant (John 3:18-21, 36).

Paul was polite in his reply. “I would to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains” (Acts 26:29 New American Standard). Festus and Agrippa knew that their prisoner had a compassionate concern for them, and they could not easily escape his challenge. The best thing to do was to end the hearing, so the king stood up, and this told everybody that the audience was over.

Both Agrippa and Festus declared that Paul was innocent of any crime deserving of death. Luke continues to accumulate these official statements so that his readers will understand that Paul was an innocent man (see Acts 16:35—40; 18:12-17; 23:29; 25:25). In fact, Paul might have been set free, had he not appealed to Caesar. Was he foolish in making his appeal? No, he was not, for it was the appeal to Caesar that finally ended the repeated accusations of the Jewish leaders. They knew they could not successfully fight against Rome.

What Agrippa and Festus did not understand was that; a) Paul had been the judge, and they had been the prisoners on trial. B) They had been shown the light and the way to freedom, but they had deliberately closed their eyes and returned to their sins. Perhaps they felt relieved that Paul would go to Rome and trouble them no more. The trial was over, but their sentence was still to come; and come it would.

What a wonderful thing is the opportunity to trust Jesus Christ and be saved! What a terrible thing is wasting that opportunity and perhaps never having

another.

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QUESTIONS/ANSWERS

1.     What are the main events in this chapter?

- Paul appealed to Caesar (1-12)
- Paul's case was heard by King Agrippa (13-27)

2.     After arriving in the province, how many days was it before Festus went from Caesarea to Jerusalem? (1)

- Three days (1)

3.     Of what did the high priest and chief men inform Festus? (2-3)

- Informed him against Paul and petitioned him (2)
- They asked Festus to send Paul to Jerusalem (3)

4.     What was the real plan of the Jews for Paul? (3)

- They were laying an ambush to kill him on the road (3)

5.     How did Festus respond to the Jews' request? (4-5)

- Paul would be kept in Caesarea; he was going there shortly (4)
- The Jews with authority were to go to Caesarea to accuse him (5)

6.     When did Paul come before the judgment seat of Festus? (6)

- Festus returned to Caesarea after about 10 days in Jerusalem (6)
- He called Paul to the judgment seat the next day (6)

7.     The Jews laid many serious complaints on Paul. Were they able to prove them? (7)

- They were not able to prove any of them (7)

8.     List the three things Paul had not offended against. (8)

- He had not offended against the law of the Jews, nor against the temple, nor against Caesar (8)

9.     Why did Festus ask Paul to go to Jerusalem? (9)

- He wanted to do the Jews a favor (9)

10. Where did Paul believe he should be judged? (10)

- Where he was - at Caesar's judgment seat (Caesarea) (10)

11. Did Paul recognize that Festus found no wrong in him? (10)

- Yes, he stated that to Festus; "as you very well know" (10)

12. What was Paul trying to avoid by appealing to Caesar? (11)

- None of their accusations had been proven; therefore, he did not want to go back to Jerusalem before the Sanhedrin (11)

13. How did Paul have the right to appeal to Caesar? (11)

- Paul was a Roman citizen (11; cf. Acts 22:25-28)

14. How did Festus respond to the appeal? (12)

- He conferred with the council and then said, "You have appealed to Caesar? To Caesar you shall go!" (12)

15. Why had Agrippa and Bernice come to Caesarea? (13)

- To greet Festus (13)
- He was the new governor, replacing Felix (cf. Acts 24:27)

16. What did Festus tell Agrippa about, after they had been there many days? (14-15)

- He told them about Paul's case (14)
- He told them how the Jews had informed him about Paul (15)

17. How did Festus describe his response to the Jew's request? (16)

- It was not the Roman's custom to delivery any man to destruction with allowing the accused to answer his accusers face to face (16)

18. What questions was Festus uncertain about? (18-20)

- Questions "about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive." (19-20)

19. What was Agrippa's response to Festus? (22)

- "I also would like to hear the man myself" (22)

20. While before Agrippa, what did Festus state that the Jews cried out about Paul in Jerusalem? (24)

- He was "not fit to live any longer" (24)

21. What was Festus' finding in Paul's case? (25)

- He had committed nothing deserving of death (25)

22. What was Festus' dilemma in which he found himself? How was he hoping Agrippa could help? What did he find unreasonable? (26-27)

- Paul appealed to Caesar, but no charges were against him (26)
- He hoped to have something to write based on Agrippa's examination of Paul (26)
- It was unreasonable to send Paul to Caesar without charges (27)

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