Chapter XXII. - Paul Appeals to Caesar.
The governor appointed in the place of Felix, was Porcius
Festus, a far more honourable ruler. He had a higher sense of the responsibility
of his position, and, refusing to accept bribes, he
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endeavoured to administer justice. Three days after his
arrival at Caesarea, Festus went up to Jerusalem. Here he was speedily
importuned by the Jews, who lost no time in presenting their accusations against
Paul. The long imprisonment of Paul had not softened their malignant hatred, nor
shaken their determination to take his life. They urged that he should be tried
by the Sanhedrim, and requested that he be immediately sent to Jerusalem.
Although this request was so plausible, it concealed a deep-laid plot. They were
resolved not to leave him even to the decision of the Sanhedrim council, but to
summarily dispose of the case by murdering him on the way. {LP 246.3}
At Caesarea, Festus had already met the popular clamour
against Paul, but at Jerusalem the demand for his death was not merely the cry
of the mob. A deputation of the most honourable personages of the city, headed
by the high priest, formally presented the request concerning Paul, not doubting
that this new and inexperienced official could be moulded at pleasure, and that
to gain their favour he would readily grant all that they desired. {LP 247.1}
But Festus was not a man who would sacrifice justice to gain
popularity. The Jews soon found that they were dealing with one who more
resembled a Gallio than a Felix. With keen insight he penetrated the motive that
prompted their request, and courteously declined to send for Paul. He stated,
however, that he himself would soon return to Caesarea, and that he would there
give them a fair opportunity to prefer their charges against him. {LP 247.2}
This was not what they wanted. Their former
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defeat was not forgotten. They well knew that in contrast
with the calm bearing and forcible arguments of the apostle, their own malignant
spirit and baseless accusations would appear in the worst possible light. Again
they urged that Paul be brought to Jerusalem for trial. But Festus answered
decidedly that whatever their practice might be, it was not the custom of the
Romans to sacrifice any man's life merely to gratify his accusers, but to bring
the accused face to face with his accusers before impartial witnesses, and to
give him an opportunity to defend himself. God in his providence controlled the
decision of Festus, that the life of the apostle might be preserved. {LP 247.3}
Finding their purposes defeated, the Jewish leaders at once
organized a powerful deputation to present their accusations at the court of the
procurator. After a stay of eight or ten days in Jerusalem, Festus returned to
Caesarea, and the next day took his seat at the tribunal to hear the case. The
Jews, on this occasion being without a lawyer, preferred their charges
themselves. The trial was a scene of passionate, unreasoning clamour on the part
of the accusers, while Paul with perfect calmness and candour clearly showed the
falsity of their statements. {LP 248.1}
The Jews repeated their charges of heresy, treason, and
sacrilege, but could bring no witnesses to sustain them. They endeavoured to
intimidate Festus as they had once intimidated Pilate by their pretended zeal
for the honour of Caesar. But Festus had too thorough an understanding of the
Roman law to be deceived by their clamour. He saw that the real question in
dispute related wholly to Jewish doctrines,
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and that, rightly understood, there was nothing in the
charges against Paul, could they be proved, that would render him worthy of
death, or even imprisonment. Yet he saw clearly the storm of rage that would be
created if Paul were not to be condemned or delivered into their hands. {LP
248.2}
He looked with disgust upon the scene before him,--the Jewish
priests and rulers, with scowling faces and gleaming eyes, forgetting the
dignity of their office, eagerly reiterating their accusations, in tones that
grew louder and louder until the tribunal rang with their cries of rage.
Heartily desiring to end it all, he turned to Paul, who stood calm and
self-possessed before his adversaries, and asked if he was willing to go to
Jerusalem under his protection, to be tried by the Sanhedrim. {LP 249.1}
This would virtually transfer the matter from Roman to Jewish
jurisdiction. Paul knew that he could not look for justice from that people who
were by their crimes bringing down upon themselves the wrath of God. Like the
prophet Elijah, he would be safer among the heathen than with those who had
rejected the light from Heaven, and hardened their hearts against the truth.
When his life had been imperilled by the wrath of his enemies, it was heathen
magistrates that had been his deliverers. Gallio, Lysias, and even Felix, had
not hesitated to proclaim his innocence, while every Jewish tribunal had
condemned him, without proving his guilt. {LP 249.2}
Paul was weary of strife, weary of the fierce reiteration of
charges, again and again refuted, and as often renewed. His active spirit could
ill endure the repeated delays and wearing suspense of his trial and
imprisonment. How repulsive to him had been the daily contact with
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the coarse, idle, unprincipled soldiery, the frequent sounds
of contention, and the rumours of strife and bloodshed between Jew and Gentile.
He had nothing more to hope for from Jewish priests or rulers; but as a Roman
citizen he had one special privilege, he could appeal to Caesar, and for a time,
at least, his enemies would be kept at bay. {LP 249.3}
To the governor's question, Paul made answer, I stand at
Caesar's tribunal. Here, and not before the Sanhedrim, I ought to be judged.
Turning to the procurator, he appealed to him directly: Even you, Festus, are
convinced that no charges have been sustained against me. I have never in any
respect wronged the Jews. If I have committed any crime, it is not against them,
but against the emperor; and if found guilty, I do not refuse to die. But if the
accusations they bring against me cannot be proved, no one can give me into
their power as a favour. I appeal unto Caesar. {LP 250.1}
Festus knew nothing of the conspiracies of the Jews to murder
Paul, and he was surprised at this appeal to Caesar. It was not flattering to
the pride of the Roman procurator, that the first case brought before him should
be thus referred to higher authority. However, the words of the apostle put a
stop to the proceedings of the court. Felix held a brief consultation with his
counsel, and all agreeing that the appeal was legally admissible, he said to the
prisoner: "Hast thou appealed unto Caesar? unto Caesar shalt thou go." This was
said in a tone and manner which seemed to imply that Paul little knew what an
appeal to Caesar meant. {LP 250.2}
Once more the hatred born of Jewish bigotry and
self-righteousness had driven the servant of
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God to turn for protection to a heathen ruler. It was the
same hatred that forced the prophet Elijah to flee for succour to the widow of
Sarepta; that constrained the heralds of the gospel to proclaim their message to
the Gentiles. It is the same spirit that the people of God in this age have yet
to meet. In the great crisis through which they are soon to pass, they will
become better acquainted with the experience of Paul. Among the professed
followers of Christ, there is the same pride, formalism, vainglory, selfishness,
and oppression, that existed in the Jewish nation. Before the warfare shall be
ended and the victory won, we as a people are to experience trials similar to
those of Paul. We shall encounter the same hardness of heart, the same cruel
determination, the same unyielding hatred. {LP 250.3}
Men professing to be representatives of Christ will take a
course similar to that taken by priests and rulers in their treatment of Paul.
All who would fearlessly serve God according to the dictates of their own
conscience, will need moral courage, firmness, and a knowledge of God and his
word, to stand in that evil day. Persecution will again be kindled against those
who are true to God; their motives will be impugned, their best efforts
misinterpreted, their names cast out as evil. Then will it come to pass, as
foretold by Christ, that whoever shall seek to destroy the faithful, will think
that he is doing God service. Then Satan will work with all his fascinating
power, to influence the heart and becloud the understanding, to make evil appear
good, and good evil. Then it is that he is through his agents to "show great
signs and wonders, insomuch that, if it were possible, they shall deceive the
very elect."
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{LP 251.1}
God would have his people prepared for the soon-coming
crisis. Prepared or unprepared, we must all meet it. Only those whose characters
are thoroughly disciplined to meet the divine standard will be able to stand
firm in that testing time. But when enemies shall be on every side, watching
them for evil, the God of Heaven will be watching his precious jewels for good.
When secular rulers unite with the ministers of religion to come between God and
our conscience, then those who cherish the fear of God will be revealed. When
the darkness is deepest, then the light of a noble, Godlike character will shine
the brightest. When every other trust fails, then it will be seen who have an
abiding trust in God. {LP 252.1}
The stronger and purer the faith of God's people, and the
firmer their determination to obey him, the more will Satan stir up the rage of
those who claim to be righteous, while they trample upon the law of God. In that
coming emergency, rulers and magistrates will not interpose in behalf of God's
people. There will be a corrupt harmony with all who have not been obedient to
the law of God. In that day, all time-servers, all who have not the genuine work
of grace in the heart, will be found wanting. It will require the firmest trust,
the most heroic purpose, to hold fast the faith once delivered to the saints.
{LP 252.2}