TRYING ST. PAUL BEFORE GOVERNOR FELIX It was a bitter surprise to the conspirators, as well as to the high priest and the members of the Sanhedrim, when the high priest asked the Roman commander Lysias to bring Paul to be tried before the Sanhedrim, and Lo, the commander shook his shoulder, saying: ‘The case is moved to Felix the governor at Caesarea. Paul is now before the governor.' Their plan to kill him on the way had failed. 1- Tertullus presenting his accusation against Paul 1 – 9 2- Paul’s defense. 10 - 21 3- Felix adjourning the proceedings. 22 - 23 4- Paul’s sermon before the governor and his wife 24 - 26. 5- Felix is fired. 27. 1- TERTELLUS PRESENTING HIS ACCUSATIONS AGAINST PAUL Having sent St. Paul to Felix the governor at Caesarea, the civil capital at that time, he most probably told the high priest and the religious leaderships in Jerusalem, the opponents of St. Paul, to present their accusations at Caesarea. “Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul” (Acts 24: 1). So as not to lose any more time, the high priest and the elders followed the apostle Paul, taking with them an orator named Tertullus to give the accusations against Paul at Caesarea. As we notice, the Jewish leaderships had no business of more priority than opposing Jesus’ name, and getting rid of every preacher of His name. Their hatred and prejudice was so great that the high priest himself left the temple, Jerusalem the city of God, and all the commitments of his job, to go himself to Caesarea to present the accusations against the apostle Paul. He forgot his dignity as the high priest, according to Malachi: “You have departed from the way; Therefore I also have made you contemptible and base before all the people” (Mal 2: 8-9). The high priest and a delegation representing the assembly of the Sanhedrim, to go to Caesarea, was intended as pressure on the governor; that the matter before him was serious, touching the interests of the entire Jewish nation. It seems that the high priest and the elders felt so inferior in their own sight, and unable to present their accusations against the apostle Paul, that they took with them the orator named Tertullus. Their coming down, after only five days, reveals their haste to get this business behind them. Most probably, Lysias the commander did not contact them directly after sending Paul to Caesarea, lest they should follow him and cause disturbance, but waited until the procession arrived to the capital. Besides, the high priest discussed with the priests and the elders, whom to take with them to present the case. Tertullus: A Roman name, most probably a Roman attorney hired by the Sanhedrim to help them, as they were ignorant to a great extent of the Roman law, the Roman procedures of justice, and the Roman language. “And when he was called upon, Tertullus began his accusation, saying Seeing that through you we enjoy great peace, and prosperity is being brought to this nation by 862 your foresight, we accept it always and in all places, most noble Felix, with all thankfulness” (Acts 24.2-3). St. Paul was called from prison to stand in front of the Governor and hear the proceedings against him and defend himself. Here, Tertullus speaks in the present pleural tense; either because he was a Jew, which is doubtful, or because he was speaking on behalf of those who hired him: the assembly of the Sanhedrim, the representative of the entire Jewish nation, on the religious side. Tertullus began his address by words of flattery and hypocrisy, as Felix was well known for his violence, wickedness, and greed1. although, because of this violence, security in the Jewish nation was established to a certain extent. He managed to arrest a group of robbers led by someone called ‘Eliazar’, whom he sent to Rome;2 and that Egyptian false prophet, who led 4000 persons to the wilderness (Acts 21: 38), and threatened the peace of Judea; and put an end to some riot that happened between the inhabitants of Caesarea and Syria3. Tertullus considered getting rid of Paul as a good work, to be counted as an extension of the good achievements of Felix to the account of the Jewish nation, as Paul was, according to him, one of the creators of dissension who threaten the peace of the people. "Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us” (Acts 24: 4). No one was ignorant of how much the high priest and the elders hated the Roman governor, as they considered him a yoke over their necks. Despite their hearts, filled with animosity towards the Romans, yet in their hatred of the name of Jesus, as they previously told Pilate, that they had no king except Caesar. Now they counted Felix as a good person who took care of their interests, for the sake of the realization of their goal; which is, getting rid of St. Paul. That man whom they commended as a good man, and whom, in his presence, as well as in his absence, they thanked him for taking care of their interests, is described by the historian Josephus,4 concerning the case of Jonathan the high priest, as unjust and violent; as well as by Tacitus5 and Suetonius6. “For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes” (Acts 24: 5). In the name of the high priest and the entire assembly of the Sanhedrim, Tertullus presented three serious accusations against the apostle Paul: The first concerning the general security of the state, being a creator of dissension among all the Jews; The second touches the integrity of the Jewish religion, as a defiler of the temple, and a breaker of the law; And the third, as being a ringleader of a new sect called the Nazarenes. “A plague” that corrupts the ethics of others; He did not say that he carried the plague, but he himself was the plague, the same way the Christian faith and the Christians were always described. 1 Josephus. Antiq. 20.162-5. 2 Josephus. Antiq. 20.8. 3 Josephus. Jewish Wars. 2.13.2. 4 Josephus. Antiq. 20.8.5. 5History 5.9. 6 Life of Claudius. Ch 28. 863 “A creator of dissension”: They claimed that he proclaimed teachings against the Law of Moses, and the Jewish traditions and customs, something that causes dissension and disturbance among the Jews. The Greek word ‘prootostateen’ is a military term, as though Paul was the highest commander of the army of the sect of the Nazarenes. Some believe that the expression ‘creator of dissension’ is a concealed hint of a more serious accusation, that his deeds would also create dissension between the Jews and Rome, an accusation that does not apply at all to the apostle Paul, who often refers to his Roman citizenship. “A sect”: ‘haireseoos’ in Greek, meaning a ‘heresy’, meaning that they are diverted from faith. So they turned the truth upside down: Paul, as a preacher of the gospel of Christ, Jesus of Nazareth, calls for submission to authority, and calls for keeping the law in the perfection of its spiritual concept, seeking love toward the enemies and opponents. "They thought this likely to tell as a reproach-" of the Nazarenes:"(acts24: 5) and by this also they seek to damage him-for Nazareth was a mean place. And, "we have found him," they say: see how maliciously they calumniate him: (found him), as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple!" 1. St. John Chrysostom “He even tried to profane the temple, and we seized him, and wanted to judge him according to our law” (Acts 24: 6). This accusation, that he brought Greeks into the holy place (Acts 21: 28), Paul denied and refuted (Acts 24: 18). “But the commander Lysias came by, and with great violence took him out of our hands” (Acts 24: 7). They are accusing commander Lysias of using great violence against them; and if not for him, they would have judged Paul properly. They also thus turned the truth upside down, as they actually conspired to kill him without trial. “Commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him” (Acts 24: 8). Some believe that the speech of Tertullus was much longer than that, and that St. Luke only included the broad lines or a summary of it. "And the Jews also assented, maintaining that these things were so” (Acts 24: 9). We do not know if their testimony was taken individually; or they just assented collectively. 2- PAUL’S DEFENSE “Then Paul, after the governor had nodded to him to speak, answered: ‘Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself” (Acts 24: 10). This is the third defense for the apostle Paul as they came in the Book of acts, and were characterized by the spirit of moderation and wisdom. In them, the promise of the Lord Christ was realized; that when they stand before kings and rulers for His sake, they would get then what to say. 1Hom. On Acts. Hom. 50. 864 The apostle Paul did not resort to words of commendation or flattery, the way the orator Tertullus did; but he presented a modest commendation to Felix the governor, as far as his experience of the Jewish nation is concerned, which would certainly lead to a just trial. Felix and Comanus were partners in the governance. Then, when the latter was fired because of his incompetence, Felix was left with the full authority. This happened seven years before the trial of the apostle Paul, a period long enough to give Felix a reasonable experience in the affairs of the Jewish nation, if compared to those of the governors before him1. Because St. Paul was completely aware of the kind of person Felix was, he commended him with what was true, with no exaggeration or flattery. A judge: came to mean a ‘magistrate’ who practices justice generally. “I do the more cheerfully answer for myself”: This is the language of a daring man who does not fear death, who has complete confidence in his innocence, whatever the turn of the situation would be. The apostle was not shaken by the words of the hired orator, or gave them any importance, but addressed the governor with due respect, showing signs of cheerfulness, rather than confusion or fear. "This is not the language of flattery, his testifying to the judge's justice: no, the adulation was rather in that speech of the orator, “Seeing that through you we enjoy great peace." If so, then why are you seditious? What Paul sought was justice. “Inasmuch as I know that you have been for many years a judge of this nation," He says, "I do the more cheerfully answer for myself” Then also he enforces this by the length of time: that (he had been judge) "of many years" 2. St. John Chrysostom “Because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship” (Acts 24: 11). Some believe that these twelve days since Paul went up to Jerusalem were: The first day he came to Jerusalem (Acts 21: 15) The second day, he spent with the apostle James and others (Acts 21: 18) Six days he spent to fulfill his vow (Acts 21: 21-26). The ninth day (the seventh of his vow), when an uproar took place, and he was rescued by the commander Lysias (Acts 21: 27; 22: 29). The tenth day, he stood before the Sanhedrim (Acts 22: 30; 23: 10). The eleventh day, When a conspiracy to kill him was discovered, he was sent on the same evening to Caesarea. The apostle Paul did not include the days he spent in prison, but only the days during which he could be accused of creating dissension in Jerusalem, as it was not possible to do that while he was in prison. So the twelve days since he went down to Jerusalem ended up to very little time during which he could do what they say. The apostle clarified that he went down to Jerusalem to worship, not to create any dissension. “And they neither found me in the temple disputing with anyone, nor inciting the crowd, either in the synagogues or in the city” (Acts 24: 12). 1 Josephus. Antiq. 20.7.7. 2Hom. On Acts. Hom. 50. 865 How could Tertullus’ accusation be true, that he created dissention, when he did not dispute with anyone, or incited a crowd, in the temple or in the city? He was in the temple fulfilling a vow, and keeping fellowship in worship with his people. "And the accusers indeed use the term “a ringleader of a sect” as if it were a case of fighting and insurrection; but see how mildly Paul here answers" 1. St. John Chrysostom “Nor can they prove the things of which they now accuse me” (Acts 24: 13). He bears all love, zeal, for the salvation of his “brethren, his kinsmen according to the flesh (Rom 9: 1-3). “But this I confess to you, that according to the Way which they call a sect, so I worship the god of my fathers, believing all things which are written in the law and in the prophets” (Acts 24: 14). Concerning the second accusation by Tertellus, that he is the ringleader of the sect of the Nazarenes, he responded as follows: 1- If Tertellus mockingly called them “Nazarenes” to belittle them, the apostle Paul disregarded the title, and did not enter into a meaningless dispute. 2- The apostle did not deny his membership in what they called a sect, as he is proud of being referred to the Christians. 3- His reference to them is actually an extension of worship according to their fathers, whom he called “my fathers”. By entering into the temple, he proved his worship according to this thought. 4- What they called a sect believes in what came in the law and the prophets; and what he proclaims concerning the Lord Christ is a realization of the prophets. 5- The goal and hope of this group is the enjoyment of the resurrection from the dead (Acts 24: 15). 6- What they call a sect or heresy is actually the ‘Way’, by which mankind crosses over to God, and enjoys fellowship with him. 7- The apostle clarified the definition of the Christian faith, by saying, “So I worship the God of my fathers, believing …” binding both the worship and the faith together. “I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust” (Acts 24: 15). Here he refers to the Pharisees as believers in the resurrection of the dead. "The accusers were separating him (as an alien), but he identifies himself with the Law, as one of themselves" 2. St. John Chrysostom “This being so, I myself always strive to have a conscience without offense toward God and men” (Acts 24: 16). In humility, the apostle did not claim to be perfect, but he is walking along the way, always striving, examining his conscience both toward God and men. What preoccupies him is not proving his innocence before justice, but before God, who knows what lies within the conscience of man. He always seeks enlightenment, and strives to have a conscience without offense toward God and men. 1Hom. On Acts. Hom. 50. 2Hom. On Acts. Hom. 50. 866 “Now, after many years I came to bring alms and offerings to my nation” (Acts 24: 17). How could he be accused of creating dissension, when, for so many years he did not come up to Jerusalem; And then going up, he brought alms and offerings, because of the famine that came over the nation. Some comment on St. Paul’s journey to Jerusalem to bring alms and offerings to the saints there, saying that in Jerusalem, there were saints who sold all their possessions and brought their proceedings at the feet of the apostles (Acts 4: 34-35), dedicating themselves to prayers, reading, and learning. It is clear from saying in another place: “Now I am going to Jerusalem to minister to the saints” (Rom 15: 25), that, for the sake of them being saints, Paul comes to encounter with them personally, hoping that they would receive his gift, revealing how “It is more blessed to give than to receive” (Acts 20: 35). There were poor saints everywhere. And Paul intended to motivate the spirit of giving in the Romans, abundantly to all1. The scholar Origen The Gentiles, dedicating themselves completely to the ministry of God, not preoccupying themselves with the things of this world, present an example of good behavior before believers. So the apostle wants us to sympathize, be merciful, become committed to giving, and practice good works with a content heart, Because who seeks mercy from God is committed to be himself merciful, proving that he has a reason for his hope. If man is merciful, how more so would God be, who says: “Blessed are the merciful, because they shall obtain mercy” (Matt 5: 7) 2. Ambrosiaster “In the midst of which some Jews from Asia found me purified in the temple, neither with a multitude nor with tumult” (Acts 24: 18). When arrested by the Jews with him coming from Asia, is purified was busy serving as a sacred fulfill his vow, did not enter the temple and with the public or riot. "Why then did you come up? What brought you here? To worship, he says; to do alms. This was not the act of a factious person" 3. St. John Chrysostom "I say what the blessed Apostle Paul says in nearly all his Epistles; and he makes it a rule for the Churches of the Gentiles that, on the first day of the week, that is, on the Lord's day, contributions should be made by every one which should be sent up to Jerusalem for the relief of the saints, and that either by his own disciples, or by those whom they should themselves approve; and if it were thought fit, he would himself either send, or take what was collected. Also in the Acts of the Apostles, when speaking to the governor Felix, he says, “Now, after many years I came to bring alms and offerings to my nation. In the midst of which some Jews from Asia found me purified in the temple". Might he not have distributed in some other part of the world, and in the infant Churches which he was training in his own faith, the gifts he had 1 Commentary on Rom. 15.25. 2 Commentary on Paul’s Epistles (Rom 15.27). 3Hom. On Acts. Hom. 50. 867 received from others? But he longed to give to the poor of the holy places who, abandoning their own little possessions for the sake of Christ turned with their whole heart to the service of the Lord. It would take too long now if I purposed to repeat all the passages from the whole range of his Epistles in which he advocates and urges with all his heart that money be sent to Jerusalem and to the holy places for the faithful; not to gratify avarice, but to give relief; not to accumulate wealth, but to support the weakness of the poor body, and to stave off cold and hunger" 1. St. Jerome “They ought to have been here before you to object if they had anything against me” (Acts 24: 19). If I was accompanied by any non-Jew foreigner into the temple, they should have brought them to testify against me before you. St. Athanasius the apostolic2 used the phrases that came in the Book of Acts (Acts 24: 18-19; 25: 16) in his defense concerning fleeing before the followers of Arius, the heretic. “Or else let those who are here themselves say if they found any wrongdoing in me while I stood before the council” (Acts 24: 20). A very daring request the apostle presents: that, if they have not brought any gentile to testify that I brought him into the temple, let them present any practical evidence of their accusations. “Unless it is for this one statement which I cried out, standing among them, concerning the resurrection of the dead, I am being judged by you this day” (Acts 24: 21). The apostle St. Paul intended to draw their attention to the fact that he was being tried for only one thing, that he cried out before their council, for preaching the resurrection of the dead. Why did the apostle refer to that? St. John Chrysostom says that whoever is preoccupied with the resurrection of the dead shall never create any dissension3. 3- FELIX ADJOURNING THE PROCEEDINGS “And when Felix heard these things, having more accurate knowledge of the Way, he adjourned the proceedings and said, ‘When Lysias the commander comes down, I will make a decision on your case” (Acts 24.22). Felix was aware of that Way: the faith in the Lord Christ, probably through his wife Drusilla (Acts 24: 24). And having heard from both Tertullus and Paul, he commanded Paul to be kept in jail, until he investigates the case more, when commander Lysias comes. Felix might have had knowledge about Christianity, more than the high priest and those with him have assumed. In Caesarea was found Cornelius the centurion, who accepted the faith together with his household on the hands of the apostle Peter. He may have probably got in contact with some Christians, and experienced their faithfulness, honesty, and good behavior. The high priest and those who were with him were disappointed because they expected the governor to issue a sentence against Paul on the spot. 1 Against Vigilantius, 13. 2Defense against the Arians, 82. 3Hom. On Acts. Hom. 50. 868 "Observe on all occasions how the governors try to keep off from themselves the annoyance of the Jews, and are often compelled to act contrary to justice" 1. St. John Chrysostom “So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or to visit him” (Acts 24: 23). The apostle undoubtedly had many friends in Caesarea, who could serve him, come to him, and listen to him; yet, he had also as many opponents. So being put in prison was according to the divine will for his safety. Some believe that Felix commanded Paul to be put in prison for the following reasons: 1- Although he knew for sure that the apostle was innocent, yet, in order to satisfy the Jewish leaderships, he put Paul in prison; although he did not convict him to death according to their wish. 2- He probably expected from the apostle’s friends who were not few, to give him a bribe to set him free. 3- He intended through meeting him and others, to investigate the issue more thoroughly. 4- PAUL’S SERMON BEFORE THE GOVERNOR AND HIS WIFE “And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning faith in Christ” (Acts 24: 24). It is obvious that the governor admired the apostle Paul, as shown by giving him the liberty to meet his friends in prison, and by sending for him to hear him together with his wife on a familial level, to hear him concerning the Christian faith, about which he had some knowledge. He probably sent for him on his wife’s request, who was curious to know something about that ‘Way’, from the apostle himself. Drusilla: a Jewish lady, the youngest daughter of Herod Agrippa, who was devoured by worms. Because she was married before, then forsook her husband to live with Felix as an unlawful wife; she was considered by the Jews as an adulteress. She was more preoccupied with acquiring intellectual knowledge than with the enjoyment of a holy life of faith. She was said to have been engaged to Epiphanus the son of King Antichus, if he consented to be circumcised, then annulled the engagement when he declined. Then her brother, the younger Agrippa gave her in marriage to Isisis the king of Amisa, who consented to be circumcised. But when Felix the governor of Judea saw her, he fell in love with her, and sent to her Simon, his friend, a Cyprian Jew, who pretended to be a magician, to make her forsake her husband to live with Felix without marriage, contrary to the laws of her fathers, to avoid the envy of her sister Bernisky, who treated her badly because of her beauty. Some believe that Felix hoped that the prisoner would soothe Drusilla, and would put her heart at ease, concerning her life with Felix2. “Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, ‘Go away for now; when I have a convenient time I will call for you” (Acts 24: 25). The apostle did not flatter the governor Felix and his illegal wife, but strongly testified to the gospel of Christ, and talked about righteousness, chastity, and the 1Hom. On Acts. Hom. 51. 2 Josephus. Antiq. 20.7.1-2. 869 judgment to come. The governor was terrified, and could hear no more. His conscience hurt him, and he probably was apprehensive, lest his talk should influence Drusilla, and lead her to repent and forsake him. What a big difference between the prison keeper in Philippi, who asked: “What must I do to be saved?” (Acts 16: 13- 31) and the terrified Felix, who, instead of seeking salvation, said: “Go away for now, when I have a convenient time, I will call for you” (Acts 24: 25). He was so absorbed in his pleasures and lust, and did not have time for the salvation of his soul. It was strange that Drusilla was not terrified by the speech of the apostle Paul. Some believe that, being a Jew, she assumed that, by offering sacrifices, and practicing some rites, she could attain forgiveness for the sin she lived in. Her mind, heart, and conscience were so blunt, to be affected by any words of righteousness, chastity, and the judgment to come. St. Augustine believes that the speech of the apostle concerning the righteousness and chastity included three things: Refraining from doing evil, doing good, and hoping for the everlasting reward1. "Observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty" 2. St. John Chrysostom St. John Chrysostom compares between St. Paul, who, although in chains, yet he seemed as someone of inner authority; and Felix, who, although a governor and a judge, yet he bore no features of leadership before his prisoner (Acts24: 25). A true believer would never be terrified by others, whatever their authority is, but would himself, bear authority and awe. "Let us not therefore think it a great thing, if men fear us. For, in the first place, no man indeed is frightened at us: and, secondly, it is no great thing (if they were). Virtue is a great good: and see how great. Do you think yourself O man, because you are in power? And what sort of power? Say, was it conferred by appointment? (If so,) of men you have received power: appoint yourself to it from within. For the ruler is not he who is so called, but he who is really so. For as a king could not make a physician or an orator, so neither can he make a ruler: since it is not the (imperial)letters nor the name that makes a ruler. Let any man build a medicine-shop, let him also have pupils, let him have instruments too and drugs, and let him visit those who are sick: are these things sufficient to make a physician? By no means: but there is need of art, and without that, not only do these things profit nothing, but they even hurt: since it were better that he who is not a physician should not even possess medicines. He that possesses them not, neither saves nor destroys: but he that possesses them, destroys, if he knows not how to use them: since the healing power is not only in the nature of the medicines, but also in the art of the person applying them. Such also is the ruler: he has for instruments, his voice, anger, executioners, banishments, honors, gifts, and praises; he has also for medicines. The law; has also for 1 Sermons on N.T. Lessons, 58 .2. 2Hom. On Acts. Hom. 51. 870 his patients, men; for a place to practise in, the court of justice; for pupils, he has the soldiers: if then he does not know the science of healing, all these profit him nothing. The judge is a physician of souls, not of bodies: but if this art of healing the bodies needs so much care, much more that of healing the soul, since the soul is of more importance than the body. Then not the mere having the name of ruler is to be a ruler: Those are rulers, who bear rule over themselves. For there are these four things, soul, family; city, world: and the things form a regular progression. He therefore that is to superintend a family, and order it well, must first bring his own soul into order; for it is his family: but if he cannot order his own family, where there is but one soul, where he himself is master, where he is always along with himself, how shall he order others? He that is able to regulate his own soul, and makes the one part to rule, the other to be subject, this man will be able to regulate a family also: but he that can do this by a family, can do it by a city also: and if by a city, then also by the world" 1. St. John Chrysostom “I will walk at liberty, for I seek Your precepts. I will speak of Your testimonies also before kings; and will not be ashamed” (Ps 119: 45-46). He says he would do that even before horrible kings, would talk to them with great certainty. In the certainty of righteousness, the great Elijah accused Ahab of being evil (1 Kings 18); so also did the inspired Daniel to Nebuchadnezar: “Therefore, O King; Let my council be acceptable to you; Break off your sins by being righteous, and your iniquities by showing mercy to the poor” (Dan 4: 27). So also did the inspired Paul when he addressed Agrippa, Festos, and Felix (Acts 24-26). Martyrs have so challenged the evil kings2. Father Theodoret Bishop of Cyrus “Meanwhile he also hoped that money would be given him by Paul that he might release him. Therefore he sent for him often, and conversed with him” (Acts 24: 26). Although he got terrified by the speech of St. Paul, the love of money and of vain glory have corrupted his life; therefore he sent often for the apostle Paul, in the hope that he would give him some money to release him. Although the governor was convinced of the innocence of the apostle, and of his right to be released; And although the bribe was a crime according to the Roman law; yet he could not help that point of weakness. Many of the Roman rulers considered their positions as a source of huge riches, on the expense of justice. 5- FELIX IS FIRED “But after two years Porcius Festus succeeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound” (Acts 24: 27). Paul preferred to remain in prison for two years than to pay a bribe to be released. The historian Josephus says that, because Felix had no popularity, he intended to do the Jews a favor by leaving Paul bound, hoping that they would not complain against him to the emperor, after he leaves his position. 1Hom. On Acts. Hom. 52. 2 Comment. On Ps. 119, article 24. 871 AN INSPIRATION FROM THE BOOK OF ACTS 24 A PRISONER WITH AUTHORITY St. Paul has acquired You, To become a king with authority, Having carried You in him O the King of kings. When he entered into the temple to fulfill a vow, The multitudes were shaken, and feared him. Although he was bound as a prisoner, he daringly addressed the multitudes. Because of him, the council of the Sanhedrim was disturbed; Dissension and disputes happened between them. He was taken to Caesarea, The high priest felt that his throne is shaken; And the council of the Sanhedrim felt that their authority collapsed. To confront Paul, the helpless prisoner, The council hired an outspoken Roman orator, With the hope to overcome the authority of Paul. The high priest and his men used every possibility, To shake the posture of Your apostle Paul. On the tongue of the orator, they used words of flattery to the unjust governor, Hoping to draw from his mouth a word of conviction against Paul. They accused Paul of serious crimes; Yet Paul kept his inner peace. With authority and courage, he did not flatter the governor; He gave him his due of dignity, Yet no word of flattery came out of his mouth. Paul captivated the heart of the wicked Felix. He brought to him his unlawful wife, hoping that he would pacify her conscience; But Felix himself got terrified by his words of grace. I wonder, who of them is the governor, and who is the prisoner? Felix the governor is terrified before the prisoner! Felix, for he is actually a prisoner of sin and evil. He could not stand before the righteousness of Christ in Paul. Paul was a prisoner bound in chains, Yet he talked to the governor like someone with authority. He did not justify for him his unlawful marriage, Or paid him a bribe to be released. The prison and the chains have not corrupted his inner freedom. What a prisoner with authority!
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