The Book of Acts

Paul in Jerusalem (21:17-23:35)

Part 3

Sermon Forty in the Series

Jim Bordwine, ThD

Introduction

REVIEW

Currently, we are studying the latter portion of Paul's ministry and life as recorded in the book of Acts. Luke begins relating the particulars of this period of Paul's life in 21:17 and the account concludes at the end of chapter 23, at which point we find Paul in the city of Caesarea. I've divided this long section into three parts: first, Paul's arrest by the Romans; second, Paul's defense to the Jews; and third, Paul's appearance before the Sanhedrin. We completed our examination of the first two points.

01. Paul's Arrest by the Romans (21:17-40)

The first thing Paul did after returning to Jerusalem was give a report of his experiences to the leaders of the church in that city. At this gathering, Paul gave testimony concerning what had taken place through his ministry. Shortly after this meeting with the elders, Paul was spotted in the temple and seized by an angry mob. The intervention of a Roman commander prevented the Jews from killing Paul. Paul was arrested by the Roman soldiers and bound with chains. When he was unable to ascertain precisely why Paul was being mistreated, the commander decided to move the apostle into the barracks. At that point, however, Paul requested and was granted permission to speak to the angry mob of Jews.

02. Paul's Defense to the Jews (22:1-30)

When he spoke to the Jews, Paul wisely established his connection with those who were calling for his life by telling them something about his background. Paul highlighted his Jewish credentials by reminding them that he had been trained under the famous Jewish teacher Gamaliel, and that he was brought up “strictly according to the law of our fathers.” He also noted that he had, at one time, taken part in the persecution of the Christians.

Paul's intention, I believe, was to stress his Jewish credentials before proceeding to explain anything else to the Jews. Paul hoped that the Jews would realize that something truly amazing must have happened to him for him now to be advocating the Way which he once sought to destroy. As he spoke, therefore, Paul recounted the incredible story of his meeting with the Savior on the road to Damascus. Eventually, the apostle explained that he returned to Jerusalem from Damascus and, while in the temple one day, fell into a trance in which Jesus spoke to him again. Jesus, Paul declared, warned him that his life was in danger and then said: “Go! For I will send you far away to the Gentiles.”

The mentioning of the Gentiles brought an immediate response from the Jews, as you will recall. The violent reaction illustrated, as I said last time, the degree to which the Jews of the first century despised the Gentiles. Once Paul mentioned the Gentiles in a favorable manner, his background and former zeal for Judaism did not matter. As soon as Paul indicated that he had a divinely-given ministry among the Gentiles, everything else that had captured the attention of the Jews up to that moment vanished. Hatred for the Gentiles filled them with a renewed disdain for Paul and a renewed determination to end his life.

The mob cried: “Away with such a fellow from the earth, for he should not be allowed to live!” Paul claimed that God was giving attention to the Gentiles and the Jews would not hear such a declaration. They could not conceive of God actually revealing Himself to the Gentiles. This development meant that the commander faced a dangerous situation. Therefore, he determined to learn from Paul what crime he had committed and ordered the apostle to be scourged. When Paul revealed his Roman citizenship, however, he was released. Knowing, nevertheless, that he still had an angry mob to deal with, the commander determined to present Paul to the Sanhedrin, which was the Jewish ruling council that operated under the authority of the Romans. In this way, the commander hoped to pacify the Jews who were calling for Paul's life and, at the same time, protect himself from retribution for illegally detaining and questioning a Roman citizen.

END OF REVIEW

03. Paul's Appearance Before the Council (23:1-35)

1 Paul, looking intently at the Council, said, “Brethren, I have lived my life with a perfectly good conscience before God up to this day.” 2 The high priest Ananias commanded those standing beside him to strike him on the mouth. 3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” 4 But the bystanders said, “Do you revile God's high priest?” 5 And Paul said, “I was not aware, brethren, that he was high priest; for it is written, 'YOU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE.'“ 6 But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” 7 As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. 8 For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. 9 And there occurred a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, “We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?” 10 And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks.

In the last scene, we saw how Paul, instead of seeking his personal safety, courageously requested permission to speak. We know that the context in which his speech was made was tense, to say the least. We know that Paul was facing a hostile audience; he spoke to those who have been crying for his blood. We have been given, then, a picture of a man of God, a man who values truth more than his life, a man who will stand before his enemies and speak even when all indications are that such a move could result in his death. We should appreciate the bravery of the apostle.

And now Paul is standing before another hostile group, the Sanhedrin. Take note of Luke's description: “Paul, looking intently at the Council…” That word (atenizo) means “to look earnestly or steadfastly, to fix the eyes on an object.” Paul is looking these men in the eye; he is not standing there with his head bowed and his eyes toward the ground. He is exhibiting confidence and intends to speak boldly, as he has before. The first thing the apostle does is make a declaration about his walk before God: “Brethren, I have lived my life with a perfectly good conscience before God up to this day.” (v . 1) Given Paul's persecution of the Church and later statements he makes about being “the chief of sinners,” you might wonder what he means by this claim. I think Paul means simply that he lived according to what he believed was right and what he believed was God's will at the time. He's not claiming to be free from sin or the guilt of wrongful behavior. His past behavior was grounded in a confidence that he was serving God.

It does appear, however, that the high priest found Paul's remark unacceptable-so he ordered that Paul be struck on the mouth (v. 2). This was an abrupt departure from normal procedure in such official meetings. Obviously, Paul was stunned by this action as his reply indicates (v. 3). Paul immediately reprimands the high priest for giving such an order because it was, as I noted, out of accord with normal procedure. He refers to the man as a “whitewashed wall,” which was a way of calling this man a hypocrite. Paul's point is that the man has ordered Paul to be struck for speaking as he did when such an order is, itself, a violation of the Law.

There's no way to know for sure, but it appears that these things happened in rapid succession. There must have been some preliminary statement made as Paul entered the room and then Paul declared that he had a clear conscience before God and the high priest found that statement arrogant and out of line with Paul's present position as an accused man before this Jewish court. The reaction of the high priest was to have Paul struck across the mouth, which was a typical way of expressing objection to an offensive statement in this culture-even though it was out of place in this formal proceeding. So, when Paul is struck, he snaps back at the man who gave the order and calls him-in no uncertain terms-a hypocrite. That wasn't the smartest thing Paul ever did, as the next couple of verses demonstrate.

As soon as Paul shot back at the high priest, he was reprimanded by those looking on: “Do you revile God's high priest?” (v. 4) In the minds of the bystanders, Paul had committed an error; he had insulted the high priest-not knowing the man was the high priest, of course-but he showed significant disrespect to the man and the office. We know Paul agreed that he had misspoken, at least to an extent, because of what he says in response (v. 5). Paul even quotes from Ex. 22:28 where the Law forbids speaking evil of a ruler. While Paul appears to offer an apology of sorts, this still doesn't answer the question of why Paul did not recognize the high priest. His dress and his position in the Council would have identified him immediately. Various explanations have been given, including speculation that Paul's bad eyesight prevented him from perceiving the man's office. All the explanations fall short of a fully satisfying answer, however. All we know for sure is that there was this heated exchange when Paul was interrupted and slapped in the face. His response was one of indignation and his words were ill-chosen, at least to a degree.

The focus of this scene shifts in the next verse as Luke tells us something of Paul's tactic. The apostle realized that he was in the company of Pharisees and Sadducees (v. 6). He concluded that the makeup of the Council could be used to his advantage by pitting these two groups against one another. Therefore, Paul claims: “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” As Luke points out, this claim was enough to cause dissension because Paul touched on one of the most disputed issues of doctrine between Pharisees and Sadducees-the resurrection of the dead. The Pharisees believed in the resurrection of the dead, but the Sadducees did not. So, Paul makes the announcement that he has been dragged before the Sanhedrin because of his belief in the resurrection of the dead.

Paul deliberately plays upon the tension of this court when he proclaims himself “a Pharisee, a son of Pharisees.” He is attempting to secure the sympathy of the majority party, which was the Pharisees. We cannot deny that Paul is taking advantage of the situation in order to disrupt the proceeding. But, at the same time, we need to recognize that there is truth to what Paul says. He was before the Sanhedrin because of his preaching of the gospel which necessarily involved the doctrine of Christ's resurrection from the dead.

This declaration from Paul resulted in a great uproar, according to Luke (vv. 7 ff.). Immediately, the Pharisees and Sadducees divided against one another. This was, as I indicated, the key doctrinal difference between these religious leaders. Not only did they disagree regarding the doctrine of resurrection from the dead, they also held opposing positions concerning the existence of angels and spirits, as Luke notes in his explanatory remarks. The end result is that some of the Pharisees begin shouting in defense of Paul claiming that they find “nothing wrong with this man.” Fearing for Paul's safety, the commander of the Roman soldiers is forced to step in (v. 10). His plan to pass off Paul to the Jewish Council failed and he must now determine what is to be done with the apostle.

Paul must have felt more than a little apprehensive about his situation. He is not exactly a free man. He is in protective custody and, if released, he would face the Jews who are waiting for him. With numerous thoughts running through his mind and with a heavy burden upon him, Paul must contemplate this circumstance. Just at the most appropriate time, Luke tells us, Paul was visited by the risen Savior: “But on the night immediately following, the Lord stood at his side and said, 'Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.'” (v. 11)

The Lord said to Paul, “Take courage…” This phrase comes from a term (tharseo) which means “to be of good cheer, to be comforted.” As you might imagine, this is the same word used by the Savior during His ministry on earth. When friends approached the Lord carrying a paralyzed man on a bed, Jesus said to him: “Take courage, son…” (Matt. 9:2) When the woman who had been suffering from a hemorrhage for twelve years touched the Savior's garment, He turned to her and said: “Daughter, take courage…” (Matt. 9:22) When the disciples were being battered about by the waves and saw Jesus approaching them, walking on the water, the Bible says they were terrified. But Jesus said to them: “Take courage, it is I; do not be afraid.” (Matt. 14:27) When Jesus spoke to His disciples near the end of His life, He told them: “Take courage; I have overcome the world.” (John 16:33)

This term is used to encourage peace and confidence in frightening or threatening circumstances. This was a word spoken by the Savior numerous times to those who were physically maimed, to those desperately in need of healing, to those whose existences had been living nightmares, and to those-His own disciples-who were so often intimidated and fearful due to the challenges they faced. This phrase, “take courage,” is an expression which was uniquely employed by the Savior to calm fears and to restore hope. And here he comes to Paul and says to the imprisoned and anxious apostle “take courage.” In spite of your circumstances, Jesus says, “have hope.” In spite of the threats made against you, “be calm.” In spite of the cries for your life, “have no fear.”

Paul is assured by the risen Savior that his ministry is not over. The solemn testimony Paul has given in Jerusalem will be repeated in Rome, Jesus tells him. This was not the end for Paul because the Savior was not finished with this servant. You can only imagine how encouraging this word from the Savior would have been. It must have stirred Paul to the point of renewed determination; it must have given him some peace of mind since the Lord indicated that he would not die in Jerusalem.

In the next few verses, Luke records that more than forty Jews conceived a plot to kill Paul (vv. 12 ff.). They bound themselves together saying they would neither eat nor drink until Paul was dead. These men enlisted the help of the Council and were planning to strike Paul when he was brought before the Jewish leaders once again. This plot, however, was discovered by Paul's nephew who told the apostle. Paul, in turn, sent his nephew to the commander who, upon learning of this plan, intervened to save Paul's life. The commander ordered a very large contingent of soldiers to escort Paul out of Jerusalem. Their orders were to take Paul to Caesarea where Felix, the governor of that region, resided. The commander, whose name we learn was “Claudius Lysias,” also sent a letter with his soldiers to explain to Felix the circumstances of Paul's incarceration. Luke includes the text of this letter:

26 “Claudius Lysias, to the most excellent governor Felix, greetings. 27 When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman. 28 And wanting to ascertain the charge for which they were accusing him, I brought him down to their Council; 29 and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment. 30 When I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to bring charges against him before you.”

The commander desired to prevent Paul's assassination-due in part to his fear of what would happen to him if a Roman citizen were to be executed by the Jews. In this brief letter, therefore, the commander explains that he had rescued Paul from the Jews and, unable to learn just why he was being threatened, brought Paul before the Jewish ruling Council for examination. But then, the commander writes, he learned of the plot against Paul's life, so he was now delivering Paul to Felix so that a formal Roman investigation could commence.

This portion of the story ends with Paul under guard in Caesarea:

31 So the soldiers, in accordance with their orders, took Paul and brought him by night to Antipatris. 32 But the next day, leaving the horsemen to go on with him, they returned to the barracks. 33 When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 When he had read it, he asked from what province he was, and when he learned that he was from Cilicia, 35 he said, “I will give you a hearing after your accusers arrive also,” giving orders for him to be kept in Herod's Praetorium.

Paul is now out of Jerusalem. He is in the city of Caesarea awaiting trial before Felix the governor. While waiting for the Jews to arrive to present their case against Paul, Felix orders Paul to be held in the governor's own residence. Paul, then, has been delivered from Jerusalem, as the Savior indicated. He is still in custody, but protected, for the moment, from the Jews who were seeking his life.

Application

I have two applications to offer based upon this text. First, let's consider Paul's eagerness to speak even in less than favorable circumstances. We know that Paul asked to speak to the Jewish mob when they were seeking his life and, when given permission, he stood before them and told them exactly what had happened to him and how the Savior had assigned him a mission of going to the Gentiles. In this story, we find Paul again desiring to speak-this time before the Sanhedrin. At any point along the way, Paul could have claimed certain privileges as a Roman citizen and this whole matter probably would have ended. Instead, he appears almost passive as the decision is made to hold him and present him to the Council.

How do you explain a man's willingness to make his personal safety a secondary matter of concern? I think you have to conclude that Paul believed it was more important for him to speak the truth whenever he had an opportunity in spite of what that might mean for him in terms of comfort or security. Paul's priorities began with his calling to preach the gospel and to explain to any who would listen what God was doing by including the Gentiles in the household of faith. This was, as Paul says in his epistle to the Ephesians, the great mystery of the age-God ordained that the Gentiles should be fellow-heirs of the covenant with the Jews. God's favor to the Gentiles was the most unpopular message Paul could possibly have preached to the Jews. That idea was completely at odds with what they believed about themselves and the ways of God. But Paul knew that this truth had to be proclaimed-God wasn't going to change His plan simply because it was being resisted, so Paul, as servant of God, pursued his duty of declaring the truth whenever an opportunity arose.

I want to ask you two initial questions: How well do you know the truth that God has revealed to us in the Scriptures? How far are you willing to go to explain and defend and disseminate that truth? The first question relates to how well you know the Bible, which, of course, immediately brings up the issue of how often you study the Word. You cannot be too excited or too dedicated to that which you don't understand. And the second question relates to how you see yourself as a redeemed sinner. It relates to how important you think God's Word is-is it important enough for you to seek and take advantage of opportunities to explain it and discuss it with others? It the Word important enough to you that you so arrange your life that you are prepared to take advantage of opportunities to learn the Word better yourself and, in turn, teach that Word to others?

If we were speaking face to face and you said “yes, knowing the Word and discussing the Word are very important priorities to me,” then I might say, “that's good to hear-so what are you doing about those priorities?” Do you really consider knowing and sharing the Word of God to be more important than other pursuits in life? If so, does your life reflect those priorities? If so, do you study the Word yourself and do you take advantage of the opportunities provided in the church for your edification? You see, this is a kind of priority which, if genuine, involves more than mere talk-it involves actually doing something; it involves actually studying the Bible and coming to events in church designed to teach you and it involves preparing yourself so that you can disciple others. If the truth which God has given us is really important to you, then your life will show it.

And, if you are a husband or father, then this duty is compounded and it rests right on your shoulders. Men, you must ask yourself: What am I doing as a husband and father to prepare myself to meet this enormous responsibility which God has given me? You think Paul had a calling? Well, you have one, too! Paul had a calling, he had a duty and we see him, at every turn, dedicating himself to that calling. Whenever he could, he spoke the truth and explained to any who would listen what God was doing for the world. How about you? What does your current level of understanding and your current practice say about the importance you place on knowing and sharing God's Word?

Second, I want to emphasize the importance of that visit from the Savior Paul experienced after his appearance before the Sanhedrin. I'm sure we would fall short of being able fully to appreciate the burden felt by the apostle at this point in his life. He is being rejected by his own countrymen; his life is being sought by those who shared his heritage; horrible things were being said about him-people were saying that Paul hated Moses when it fact Paul understood Moses and the Law better than anyone else. Paul must have been frustrated as he witnessed the stubbornness and blindness of his fellow-Jews. He must have been so very disappointed in the manner in which he was treated when all he was trying to do was speak the truth. He wanted to tell them good news and, in response, they wanted to kill him. There probably is nothing more discouraging than being so treated when you really and honestly only desire to communicate the wonderful truth of God to others.

Just when Paul needed encouragement, however, and just when Paul needed to know that God was not finished with him, the Savior visited the apostle and said, “take courage.” What comfort this must have given Paul. As long as he knew that he was serving the risen Savior and doing the will of God, then he could face anything. But Paul needed that reassurance; he needed to hear those words. Paul was a strong man, but he still needed that encouragement; Paul was a determined man, but he still needed that encouragement. So, we see Jesus, the Chief Shepherd, coming to one of His own and saying, “Take courage, Paul.” That's such a short phrase, but one filled with meaning. Whenever Jesus used it while on earth, it implied that however bad people thought circumstances were, they were about to improve immensely. When people who were just about out of hope heard Jesus speak those words, they were soon filled with joy and thanksgiving.

I don't know what you are facing in life at this moment. I don't know what trial has been appointed for you, but I do know that you, too, have Jesus as your Shepherd, as your Guardian, as your Brother; and I do know that He is willing to say to you, “Take courage.” The Word is filled with promises about God's care for us, about God's protection of us, about God's support for us in times of difficulty. And all these promises, all these statements are the same as Christ saying “Take courage.” That little phrase meant “you are not alone, you are not forgotten, you will have strength and you will persevere.”

When you are in the middle of a trial and want to know the kind of relief that little phrase brought to Paul and to the others who heard it while Jesus was on earth, then go to the Scriptures and read. Read the Psalms and see what great love God has for His people; see how tenderly He speaks of us and what wonderful things He promises to us. Go to the Bible and read of the suffering of your Savior; read how He went to the cross in your place; read how He overcame the world and read how he now lives above to make intercession for you. And then, take courage; be comforted. Cast your burdens on the Lord knowing that He cares for you.

Conclusion

As we come to the Table, we have displayed before us and declared to us the essence of those words, “Take courage.” Here is proof that Jesus cares for us and is aware of our struggles and is able to come to our aid. As you receive the elements, give thanks for a loving Savior; give thanks for His tender care. And cast your burden on Him even today, knowing that He truly does care for you.