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Good to see you here tonight. Turn with me, if you would, please, to the book of Acts chapter 25. Acts chapter 25, we pick up there tonight in verse 13. Acts chapter 25 and verse 13, as we continue our journey here with the Apostle Paul and the events surrounding his time in Caesarea and his standing before the leaders there in trial. Now, as we pick up tonight, In verse 13 of chapter 25, we find that Paul is still in Caesarea. He has made an appeal regarding his case to appear before Caesar. He has done so as a legal move, but he's also done so in part with his determination with regard to his journey to Rome. One in which the Lord has certainly given him an understanding that he would go and certainly could have never dreamed the events and the circumstances that would take him there. But the decision has been made, and as we close the passage that we looked at last week, it was Paul making that declaration and leaving Fastus in a place where there really is no choice but to proceed by sending him to Caesar. Now, when we look at the circumstances surrounding that, At first, by some accounts and speculation, was this good for Festus or bad for Festus? After all, he was newly in this position and dealing with the circumstances surrounding this man by the name of Paul and the relationship that he wanted to stay on a good side with with regard to the Jewish leaders to keep down trouble. He now is kind of backed into a corner. He tried to maneuver Paul to get him to go back to Jerusalem, but Paul certainly knew better than do that, and his maneuver has done a couple of things for him. Number one, it does get him to Rome, as we've already pointed out. Number two, it also assures the fact that the Romans will continue to protect him and get him to Rome. And because within their responsibility of the trial order, they now are responsible for his security as well, knowing full well that if he had gone back to Jerusalem, once again the plot would be renewed to have him assassinated, to have him killed. Now, the problem for Festus would be, that we find exposed here tonight, is that Festus has no idea, it appears, what to charge him with. and therefore comes into this scene, timing being everything, as the Lord has shown us over and over again, the visit of Agrippa and his coming to town in Caesarea to salute Festus. And in doing so, that grants the incredible opportunity for Festus to put the Apostle Paul before Agrippa, his Jewish expert, in hopes of coming to some resolution of what to do next. under the guise of writing up formal charges against the Apostle Paul. So that is kind of the backdrop for our scene here tonight, but found within it are some incredible verses, because what we're going to find tonight is, in fact, that Paul, in a sense, gives a defense, but his defense, in reality, is a presentation of the gospel itself. And we will find two reactions from that, one in Festus and one in Agrippa. And the one in Agrippa we have a statement tonight that we need to get some clarification on, on exactly what's being said in Agrippa's response to Paul's presentation. But we'll get there soon enough. Look with me, chapter 25 beginning in verse 13. The Bible says, and after certain days, King Agrippa and Bernice came into Caesarea to salute Festus. And when they had been there many days, Festus declared Paul's calls unto the king, saying, there is a certain man left in bonds by Felix, about whom when I was at Jerusalem, the chief priest and the elders of the Jews informed me, desiring to have judgment against him. To 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. Therefore, when they were come hither, without any delay on the morrow, I sat on the judgment seat, and commanded the man be brought forth. Against whom, when the accuser stood up, they brought none accusation of such things as I supposed, but had certain questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem and there be judged of these matters. But when Paul had appealed to be reserved under the hearing of Augustus, I commanded him to be kept till I might send him to Caesar. Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, thou shalt hear him. 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 the principal men of the city, at Festus' commandment, Paul was brought forth. And Festus said, King Agrippa, and all men which are here present with us, you see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself had appealed to Augustus, I have determined to send him, of 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. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth a hand and answered for himself. 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, especially 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. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews. which knew me from the beginning, if they would testify that after the most straightest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers, unto which promise our twelve tribes, instantly serving God day and night, hope to come, for which hopesake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you that God should raise the dead? I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. What thing I also did in Jerusalem. And many of the saints did I shut up in prison, having received authority from the chief priest. And when they were put to death, I gave my voice against them. And I punished them, often every synagogue, and compelled them to blaspheme. And being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon, as I went to Damascus with authority and commission from the chief priest, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun shining round about me, and then which journeyed with me. And 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. And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest. But 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 thou hast seen and of those things in the which I will appear unto thee. delivering thee from the people and from the Gentiles unto whom now I send thee, 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. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision. but showed first unto them of Damascus, and at Jerusalem, and throughout all the coast of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained the 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. that Christ should suffer and that he should be the first that should rise from the dead and should show light unto the people and to the Gentiles. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself, much learning doth make thee mad. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness. For 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. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And 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. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them. And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar. There are a couple of things to note. Obviously, it's a long passage of Scripture that we read tonight, but in fact, we see here that Luke in his writing painstakingly gives us a fairly detailed account of these meetings, these confrontations between Paul and leadership. In point of fact, this will be the longest presentation, speech, whatever you'd like to describe it as, that Paul will give before them. And it's because that Agrippa has given him the opportunity to speak and defend himself completely. Although, you might understand that once again, Paul is not able to finish. He's interrupted by Festus at one point in his presentation before Agrippa. So, as we enter into this scene tonight, we certainly need to understand who we're dealing with. So the first thing we find here in verse 13 is the entrance of Agrippa and Bernice. Well, who is Agrippa? Well, Agrippa is the great-grandson of Herod, and so therefore his title is Herod. And he is the great-grandson of the Herod who killed the babies of Bethlehem. If you recall the story of the birth of Jesus Christ, you'll know Herod attempting, hopefully, to stop Jesus, sent out a decree, and babies were slaughtered. under a particular age trying to get the gap right to find Jesus somehow and have Him killed. Of course, he failed. He is the son of the Herod who is responsible for killing the Apostle James, Herod Agrippa I. And then we find that in his present responsibilities, he ruled the northern part of Palestine during the Roman occupation. And there is also one added responsibility that he had that makes it fitting that Festus would have utilized him as an authority. He was also given responsibility or authority over the temple in Jerusalem itself. Meaning that he oversaw not only the treasury, but he also had the authority to appoint the high priest. So that certainly makes this young, as it were at this time, Agrippa, Herod Agrippa, a very powerful man. And because of his responsibilities and his background, as you see, he is considered here an expert on Jewish law and custom. Now, though I didn't put it in your outlines, it certainly is interesting at least to know who Bernice is. Bernice was actually Agrippa's sister. And in fact, the implication is that they were living in an incestuous relationship, that they were lovers. Before her relationship with Agrippa, apparently it was known that she had married an uncle prior to this. And even in a relationship with Agrippa, it is written about her that they never were, of course, married. They simply lived together. And in fact, she had at times left Agrippa and then come back. Historians tell us that at one point in years later, she would become the mistress of Titus, one of the Roman emperors, and even people of Rome were offended by her character and her exploits and her background, so much so that Titus had to send her away. So, to say the least, for whatever we know of Bernice, she is not held in a high regard here in this relationship. It also means that we have no reason to hold Agrippa in a high regard either, based on what he has been willing to utilize her in a relationship with as well. So from the very beginning here, no one's impressed, it would seem, with the morals or the wisdom or the religious guidance that might come from an appearance before Agrippa yet. Agrippa has arrived. Festus has sought the opportunity. He has told him this long story. And by the way, if you ever want to take the time here to read the accounts and the reports that are given throughout these chapters here in Acts, the one thing you'll note is in each and every occasion politicians such as Festus spin the story to make themselves look better. And you'll find the same with Festus' story here tonight. He tells the story of the events that take place here in Jerusalem and with the Jewish leaders. And he's not exactly telling the whole truth. It is obvious, and Luke makes it clear, that Festus recognized and wanted to be on good terms with the Jewish leaders. And therefore, even this idea of a trial was intent on somehow appeasing them and making this go away, for lack of a better term. So, when he presents this case before Agrippa, we know that Agrippa said that this is the man that I want to meet. He says that I'll hear the man myself and says I'd like to do it tomorrow or at least it is offered to him for tomorrow. Verse 23 says that in the place where they're going to meet, that is going to be an incredible thing or at least something is very formal because the scripture tells us that with great pomp and was entered into the place of hearing." That word, pomp, by the way, when translated back from the Greek words, comes from the very root word for which we find fantasy or fantasia. So you can imagine it was meant to be this grand entrance. into the great room where Paul's case is going to be heard. Now try to picture it if you can. Festus, no doubt, was probably dressed very well as an official in the Roman government. Then you've got what appears to be Agrippa and Bernice coming in, no doubt, in fine array in their capacity. And then you've got little old Apostle Paul. What an event. What a lot of fuss for a little Jewish man who's preaching the gospel of Jesus Christ, don't you think? And yet, that's exactly where the Lord told him that he would be. Need we remind ourselves in Acts chapter 9 and verse 15 of the instructions that the Lord had given for Paul a long time ago when he was speaking with Ananias. He said, But the Lord said unto Ananias, Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles and kings and the children of Israel. Well, Agrippa, by all accounts, for most people, was certainly not a king, though he believed himself to be, as his ancestors did. And yet here is Paul standing before him with the grandest of opportunities here to present the gospel, because this great meeting is going to turn into just that. So it is, they come in and they enter the place of hearing, says the chief captains, the men of the city, Hephaestus. And then, so, see this man, he says. whom all the multitude of the Jews have dealt with me both at Jerusalem and also here, crying that he ought not to live any longer." So once again, he explains the legal circumstances of Paul's situation. And he says, and I'd like for you to examine him so that I may come up with a charge, something that I can write to Caesar. And, of course, we recognize the reason for this, the basis of process here, because Claudius Lysias had done the same thing when he sent Jesus to Caesarea. He gave a report to his superior referring him. to his charge and his authority, and in point of fact told, for the most part, the facts of the case, meaning there really wasn't a serious charge to be brought against him. Now, after all this time languishing here in the palace at Caesarea, the two hearings that have already taken place, there still has been no credible evidence brought against Paul that could render a charge. So, now he's looking to King Agrippa to bail him out because he knows there's no civil law that he can apply here. So, now we need to examine the idea of a religious problem. And there's where Agrippa comes in because, after all, he's the expert on religious matters. So, he asks Agrippa to examine Paul. Now, that comes up in verse 26. So, King Agrippa, that after examination had, I might have somewhat to write. I would offer to you that King Agrippa never did examine Paul. We have no record in Scripture that that ever took place. Agrippa simply lets Paul speak, and before Paul is finished, Agrippa is ready to stop the meeting and dismiss, as we've already read. Worth noting. So as we begin Paul's defense, Agrippa looks at him and says, Thou art permitted to speak for thyself. Paul says, Hey, that's great. He said, 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. Paul, in a sense, if you'll allow me to say so, says, hey, kick back and relax. I've got some things to share with you. I mean, Luke writes, he said, I'm happy that you will let me speak and let me share and let me give you a full explanation of what's been going on around here. And so he begins. Well, what does he begin with? Well, tonight we can read this as a narrative, and certainly I'm not the first one to do this, but if we take apart here a little bit of the key statements that many of us will recognize in the testimony of Paul and recognize exactly what Paul is doing here as he lays this thing out for Agrippa, because in reality, Paul is equal parts defending his actions and with equal parts presenting the gospel to these government leaders and to everybody in the room. In fact, at one point, he speaks to everybody in the room, addresses them in the text. So the first thing he begins with in verse 4 is he says, listen, my manner of life from my youth, which was at the first among my own nation at Jerusalem, know all the Jews. So Paul says, I'm not a mystery here. All the Jews, there are tons of them that can testify of my life, of what I put before everyone in the community. And, of course, the punchline to this is, the point is, I have lived the life of a Pharisee. Paul's examining here, he said that they would testify, that's the most straightest sect of our religion, I lived a Pharisee. Now, when he makes that statement, Paul is saying, From a religious standpoint, I was on the A team. That's what he was saying. He said, I lived among the strictest sect. And as far as the idea of outward religious nature is concerned, legalistic, the idea of living according to a moral standard and moral code of the Mosaic law, hey, I'm in. That was my life. That was my devotion. He said, listen, and what is the thing that we understood? He said, which knew me from the beginning. They would testify that after the most straightest sect of our religion, I lived as a Pharisee, and now I stand and am judged for the hope of the promise made of God unto our fathers, unto which promise our twelve tribes, instantly serving God day and night, hope to come, for which hope, said King Agrippa, I am accused of the Jews. And what is it that he's accused of? Why should it be incredible? He says, thought a thing incredible with you that God should raise the dead. Now we go back to the great. Controversy that happened when Paul was brought before the Sanhedrin, you remember the statement that he introduced into the room, he brought up resurrection and when he brought up resurrection. They started turning on each other. It was the Pharisees and the Sadducees, the Pharisees who believed in resurrection, the Sadducees who did not. And Paul said, hey, I'm operating off the principles of God's Word. I'm talking about the promise that has been there from day one regarding resurrection. Now, if you're only a Jew relying upon the Old Testament and a version of the Messiah, then all you're thinking about is God's promise to the Jews. But what Paul is teaching is, is the promise that is made beginning in Genesis chapter 3 and verse 15, and that is the coming of Christ. and the very Messiah, and the victory that He will accomplish of our redemption and our atonement in life, death, and, of course, being the first fruits of resurrection. That's where He's going. And so He talks about the promise day and night. He talks about the promise that is made to the tribes of Israel. And He says, I barely thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. Now He speaks to the life that He exhibited as a Pharisee. He said, when I lived the life of a Pharisee, then I was zealous for the cause of religion, if you'll allow me to use that word, because I think what Paul is sharing with you is that his problem was religion. He had to be rescued from religion and brought into salvation. But under the guise of religion, Paul said, I believe that I was working for God and sought to do terrible things to those who followed Jesus of Nazareth. And so he goes on to explain. He says, I did in Jerusalem. He said, many of the saints did I shut up in prison. And those who were put to death, he said, I gave my voice against them. I punished them often, every synagogue, compelled them to blaspheme, and was exceedingly mad. He said, I persecuted them. So Paul very clearly says, from the standpoint of Jewish tradition and Jewish law, he said, man, nobody was more zealous for this than I was. He goes on. So I lived the life of Pharisee, but then I saw a light, he says, whereupon as I went to Damascus with authority and commission from the chief priest, at midday, O king, I saw in the way a light from heaven above the brightness of the sun shining round about me and then which journeyed with me. So he says that I saw a light from heaven. Now this is a moment that we have read about on more than one occasion, and we recognize that what is happening to Paul is symbolic of what happens to all of us. There is a light shone upon us. So what is the light? Who is the light, maybe more specific, would it be of Christ? And that light is not something that is just illuminating the way, it's also something that is blindingly exposing us for what we really are. And for Paul, that's exactly what happens here. The light strikes him down, yes. It is both physical, but it is especially spiritual and mental because it brings him to his knees before God. Because remember, when Paul was on that road to Damascus, he was a man who had incredible confidence in himself, in his thought process, in his life. By striking him down with that light, it was God's way, at least for Paul, to not only bring him to his knees physically, but bring him to his knees spiritually. And notice what happens next in verse 14. It prepares him for the voice that he said, speaking unto me, saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks." Now, when he makes that statement, it is a precursor to Paul finding out, in irony, instead of working for the coming Messiah, he's been working against the Messiah that has already come. And now he is coming to the harsh truth that Jesus is that Messiah. That's what comes to bear here in this exchange. We look further in verse 15, he said, And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest. Can you come to grips and understanding here for a moment? that in all honesty, everything we see about the Apostle Paul, and I think it is his testimony, that he recognized it was the Lord talking to him, but the greater moment combined with the fact that he found out the Lord who was speaking to him was Jesus Christ. Have you ever thought about that? Paul had always been one who desired to live for God. Paul had always been one who was looking for the Messiah. And so when the light shines upon him and brings him to his knees and the voice speaks to him from heaven in Hebrew, it's not that Paul denies that it's the Lord speaking to him, but it's then and only then that Paul recognizes that the Lord who is speaking to him is that same Jesus Christ. And so now he recognizes that he's been fighting against that which he was so desirous for. It's the great reality for him. So after he has said, but 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, delivering thee from the people and from the Gentiles on whom now I send thee. 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." When you continue to read here through verse 18, what Paul is telling you in the assignment that Christ has given him for the rest of the world, the implication is that he is to present the truth that he has now come face to face with. Notice what he's saying. You need to bring these others from darkness into light. So what he just reminded us was that Paul clearly understood, though it may have been a physical manifestation of God to him with that light, the true impact and meaning for eternity was that he was being confronted with the truth that though he thought he was in God's way, he'd been living in darkness all that time. Now here's the light. And it had to be a convicting thing to know that he had been missing the light even when the light was present among him. Who's the light? Jesus. And yet even in his presence he didn't see it. Though nobody could have been more educated, nobody could be better versed in scriptures, arguably, to have been looking for it. And yet he did not see it. He said, so now you need to go to those I send you to, that I will preserve you to, to go and to declare this message. And to do what? To bring witness. To bring witness of exactly what he's doing right now. How many times had Paul had the opportunity to sit down and give this same testimony and this same presentation to somebody else? No idea. But I think we can be confident in the fact that he's done so many times. So he said, this is what I've been summoned to do. And he's standing before Agrippa and just rolling all this stuff out. He goes forward and says, and whereupon, O King Agrippa, I was not disobedient under the heavenly vision. He said, know this, I was obedient to what I was commanded to do. He said, but showed first unto them of Damascus and of Jerusalem throughout all the coast of Judea, then to the Gentiles that they should repent and turn to God and do works meet for repentance. For these causes the Jews caught me in the temple and went about to kill me. Now in verse 19 through verse 21, I'd like to fill in a couple of blanks that I think are important. When we read verse 19 through 21, if we don't know the rest of Scripture, then we might imagine that Paul was struck down the Damascus Road. Three days later, he's ready to be the man. He's ready to go and teach and do all these things. But that's not true. In point of fact, Paul will actually fade away and disappear from the scene, if you will, for a matter of years, going back to Tarsus. What is he doing there? Certainly he's ministering there, but he's also being prepared there. Now imagine this, a man who understood Scripture, understood the law, understood the process, certainly understood religion, needed also time to understand Christ. That is an incredible testimony for us today to remind ourselves that this idea of the Lord saving us and setting us aside is wonderful. But for those who are endeavoring to serve Him, to honor Him in the work of the ministry, there's a time of preparation, learning and growing for all of us, waiting for the opportunity that God intends to give us. Paul had been told where he was going to go and what he was going to do, and yet he literally waited years before Barnabas showed up and said, Come with me to Antioch. And there the ministry begins in earnest of what he speaks now about to Agrippa. And he says, Of all these things that I have done, O Agrippa, here I am. And he says, For these causes the Jews caught me in the temple and went about to kill me. But he says in verse 22, having therefore obtained the help of God, I continue into this day, witnessing both to small and great, saying none of the things and those which the prophets and Moses did say should come, that Christ should suffer and that he should be the first that should rise from the dead and should show light unto the people and to the Gentiles. Now, the beauty of what Paul just said is, is not simply said, I continue to be obedient, but he has the opportunity with King Agrippa to say, hey, Guess what? I'm not preaching anything that the prophets before me didn't already declare. So what Paul is saying is that I'm preaching according to God's Word, but he's not talking about the New Testament. He's not talking about the Gospels. He said, I'm being accurate according to the Word of the prophets, the Old Testament that you already have. I'm not preaching anything new. I'm absolutely accurate to the Word that has already been presented. And notice that he gives reference here that these prophets and Moses talk about a day to come that Christ should suffer and that He should be the first that shall rise from the dead and should show light unto the people and to the Gentiles. Now, when he makes that statement, you realize that Paul is controverting everything that a good, patriotic, zealous Jew would believe. Because the patriotic, zealous Jew believes, he doesn't believe in a doctrine or a teaching that Christ or the Messiah should come and suffer and die. Oh, no, no, no. His teaching now has become that the Messiah will come and lead us to victory. Establish the kingdom of God on earth. He doesn't teach a Messiah that comes and suffers and dies and then yet brings light to those who are walking in darkness. Oh, no, no, no. They believe him to be a charismatic, tremendous great leader who will once again resurrect the kingdom of Israel and subjugate and break apart the tyranny of people such as the Roman Empire. He will be the one who will bring health and prosperity back to our land and back to our existence. But Paul is saying this is the accurate message of the prophets I'm preaching here. Then he looks and he says, and in verse 24, Luke writes that he's interrupted here. And as he does speak for himself, Festus says with a loud voice, Paul, thou art beside thyself. Much learning doth make thee mad. Now that's an interesting statement for Festus to make at this point. Festus screams out, it seems, for whatever reason, and said, you seem to be an intelligent man. How could you come across with such a ridiculous notion? So what is it that's bothering Festus so much? It didn't seem to bother Festus at all when he was persecuting the church. It didn't bother Festus at all that he was arresting people and voting that they be executed and die. But when he talks about this stuff about the resurrection of the Lord Jesus Christ, when he talks about the gospel, when he talks about the transformation, what is it that Festus is having a problem with? Well, certainly we are left with nothing much more than speculation here. There's no question by virtue of the fact that Festus has not been bothered by anything else in this story except for this now, that Festus is not bothered by the actions. It would seem Festus is bothered by the idea of the doctrine and the idea of the thought that anyone would live such a life. And we certainly know that it goes against everything of the Roman philosophy and the Roman culture of government. They would never imagine the idea of one sacrificing his life in such a way in a manner that could bring not only resurrection but salvation to others. Secondly, he could never have rationalized and made sense of the fact that this Apostle Paul, who initially obeyed Christ in the work that he called Him to do, would still be obeying Him in the midst of all this persecution and trouble. That doesn't resonate with him either. But last but not least, I think even more importantly, one could speculate that this thing is getting a little too close to home for Festus. And rather than face that there's any warrant or any credibility to what Paul is saying, he'd want to dismiss it as someone who's simply insane. So Festus, I believe, questioned Paul as much regarding his own sin rather than Paul's insanity in his message. The next step here is that Paul responds, I'm not mad, most noble Festus, but speak forth the words of truth and soberness. In a sense, what Paul just said in verse 25, he said, I'm dead sober. I'm the one in the room who is sane. If Paul is saying that, then the implication is what? I'm the one who's saying, you guys are the ones who've got some trouble. To that, to prove his point, he looked now to Agrippa. He looks at Agrippa and he says, for the king, Agrippa, he knows these things. The one whom I'm addressing so freely, I'm persuaded that none of these things are hidden from Him, for these things were not done in a corner." In other words, Paul says, I'm not presenting anything that our expert here in Jewish matters would not have already heard from God's Word, from the Scriptures, from the rabbis, from the teachings in the temple. And having been a man who is, we can easily say, who is over the temple itself, appointing the high priest, a ruler of the northern part of Palestine, he said, King Agrippa, I look to you. Surely, as representing Jewish matters, you yourself would be one who would believe the prophets and believe what the prophets wrote. He says, you do believe the prophets, don't you, King? You do believe them. I know you do. Now Agrippa has a decision to make. Does he respond? Does he continue down this path with the Apostle Paul? Paul is a learned man. Agrippa is not a stupid man either. And so what is it that he chooses to do? Well, Festus rendered Paul mad or insane. Agrippa attempted to dismiss Paul and belittle him, so to speak, with regard to his witness and his presentation. Notice his response here. Agrippa said unto Paul, Almost thou persuadest me to be a Christian. Now, if you noticed in verse 28, that response I pose to you in the form of a question. It is unfortunate that through the years, at least in the area where I was raised in tradition, that people have taken this statement in verse 28 by virtue of how it's presented in the King James, and they have presented it in such a way as if Agrippa was under some great weight of conviction, and he's now responding to Paul saying, almost thou persuadest me to be a Christian. But that is not the reading in the Greek. The translation into Greek, in fact, it would be better presented if it were done in the form of a question. A better translation might be, do you think you can persuade me to become a Christian in such a short time? Translators of the Greek language such as Wiest and Robertson and Vinson, all of them have come out with a similar version of this. One writes, with but little persuasion you are attempting to make me a Christian. Others would say, you are trying to persuade me offhand to be a Christian. One translator said that the Senate structure should be, in, in parentheses, or with small effort, you are trying to persuade me in order to make me a Christian. So Agrippa's not saying you got me hanging on the edge of my seat. He said, Paul, you think you can accomplish making me a Christian here? You think you can wrap me around your finger and make me a Christian at this point? And this becomes the end of the meeting. He dismisses him. It's over. There is an old gospel hymn that will always stick in my memory that was used in an invitational hymn over and over again. And the song was simply entitled, Almost Persuaded. No doubt taken from this passage of Scripture and sadly taken completely out of context. So, the idea was that, the idea that I'm hanging there almost, you persuaded me into this stuff. There's no indication from Agrippa that he was ever hanging on the edge of believing. Instead, he was insulting Paul and dismissing him. Did he see some sense of truth? Yes. Was he cornered? Yes. And he chose not to agree with what, in a sense, what even he could not deny as some measure of truth. with regard to what Paul was saying, because what happens to him if he says, no, I don't believe the prophets? Well, how can you be the Jewish expert and the leader of the temple and not believe what the prophets taught? Agrippa's response was a political response. It was a means to extricate himself from the situation. And so, the Scriptures tell us that as a result, what happens next? It says, Agrippa said, and Paul You should try to persuade me in such a short time. Paul says, 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. Paul does a wonderful job of taking those words that he uses. And he says, you better believe it. If it were left up to me, if I could, I'd persuade everybody in this room to be as I am, except for these chains. No greater answer. No greater honesty could be shared. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with him. And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds." Well, it's got to be a glorious sight. After Paul has turned the phrase and everything else in the moment, the one thing that they are confounded about, the one thing that they at least won't fall into, and no doubt the fact that Paul is a Roman citizen has played into this to some degree, they all go huddle up in the corner somewhere in another room. What are we going to do with this? We've got nothing? He's done nothing that we can warrant a charge of death. I want you to think about this for a moment. I don't want to speculate too much, but I think we need to be sober to the fact that so far, everything we've seen of Festus and Agrippa, they're not looking to save Paul because they're sympathetic to him. They're discussing what they can get away with charging him with. This is more like a conversation that says, what can we do here? How can we proceed here? What are we going to take? The one thing they can't avoid is sending him on to Rome and to Caesar. What they're trying to avoid is the embarrassment of having no justifiable charge to bring against him in sending him there. We'll find that come to pass somewhat because, in fact, when Paul does get to Rome, he'll spend several years there under house arrest, if you will. In fact, under house arrest, the man will minister tremendously to the community, write letters to the churches of which he has already established. He will have an incredible number of years that turns out to be a fruitful ministry in and out of the city of Rome before he is finally incarcerated again under the tyranny of the Emperor Nero and will eventually be executed. What's transpiring here is the workings of man seeking to take care of himself and the whole time the workings of God seeking to further His work, His will through His instrument, the Apostle Paul. It's an amazing thing for us to look back. in hindsight and see the incredible detail and incredible actions. I was reading something just not too long ago and it was a great reminder to me. When we think about and we look at the efforts of God and His sovereignty in our lives, we often gravitate toward the sudden actions of God. A storm being stopped, a life being saved, a sudden bolt of lightning and we're there. But the fact of the matter is the majority of God's sovereignty in our lives goes very silently, very slowly, very methodically. Not in a week, not in a day, but over a generation of time. Imagine the Apostle Paul. How long have we been doing this now? How long has it been since the day Paul arrived in Jerusalem, the riot, the beating, the arrest, the traveling to Caesarea, frustration before Felix, frustration before Festus, now Agrippa, and still the man hasn't boarded a boat to Rome yet. And yet, in this entire time, God's been working. God's been working. The truth has been declared. Paul has been vindicated time and time again. Once again, they will have to send a man to the next part of the judicial system with not a single justifiable charge against him. Thus we understand when Paul says, I stand here blameless. Because the word blameless that is being translated into English is a judicial term. It means unindictable. Isn't that something? So when we read this passage of Scripture, we find that what's going on with Paul in the course of this time is God using him, continually using him, continually presenting the message of Christ and His gospel. And everyone in hearing this are held accountable for it. It will be ironic, based on what history tells us, that even though these people, we don't know what happens to them in their future, but eventually we'll see the evidence and the fruit of Paul's time spent in the Roman military under their guard. We're told that significant numbers of soldiers come to surrender their hearts and lives to Christ. It would seem based on their exposure and the time spent with the Apostle Paul and an instrument of God to do just that. So, once again, in this mishmash of our life, what appears to be chaos is in fact a very orderly process in God's world. Does anyone have any questions on these verses tonight?
Paul's Brilliant Defense - the Gospel
Serie Acts
ID del sermone | 42621174415030 |
Durata | 46:37 |
Data | |
Categoria | Servizio infrasettimanale |
Testo della Bibbia | Atti 25:13-27; Atti 26 |
Lingua | inglese |
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