Standing Before the Judge | Acts 24:1-27
Paul’s hearing before Felix reveals three contrasting ways that people relate to authority: (1) flattery; (2) faith; and (3) fear. This sermon is part 4 of “Unhindered,” Bryan Craddock’s verse-by-verse sermon series on Acts 21-28.
Justice is often symbolized by a blindfolded woman holding scales and a sword. The sword represents the power to punish. The scales indicate fairness. The blindfold signifies impartiality. But legal proceedings in the real world seldom measure up to those ideals.
Our judges wear formal black robes. But beneath that garb is a normal person with desires, aspirations, preferences, weaknesses, fears, and faults. The same could be said of anyone who exercises authority over us. So, how should we relate to them? What should our attitudes be? How would you behave if you find yourself standing before a judge?
The Apostle Paul instructed Christians in Rome about that sort of situation. Nero was emperor at the time. People did not yet know how immoral and tyrannical he would become, but the Lord knew. Nevertheless, in Romans 13:1, he guides Paul to say,
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.
As I mentioned previously, Paul probably wrote that letter right before setting out for Jerusalem. His arrest there tests his personal confidence in his words in Romans 8:28 that all things work together for good. In the same way, his hearing before Felix, the Roman governor, will test whether he will follow his own exhortation in Romans 13:1. Will he show an attitude of humble submission?
Luke’s account of the hearing in Acts 24 reveals three contrasting ways that people relate to authority. Here again, Paul’s conduct shows us the unhindered nature of life in Christ that we see throughout Acts 21-28. So, as we explore chapter 24, I challenge you to evaluate your own attitude toward governing authorities. The first way of relating is easy to fall into.
Flattery
Sometimes we talk about “buttering” someone up. It’s when you say nice things about them, perhaps even false things, to smooth out the relationship. Of course, the goal is to get something from them. People debate whether eating butter is bad for you, but this verbal butter is not healthy for anyone.
For many people in the world, flattery is just a normal way of doing business, particularly when you are dealing with someone powerful like a governing authority. But the Old Testament proverbs offer serious warnings about those who use flattery. Proverbs 29:5 states, “A man who flatters his neighbor spreads a net for his feet.” Proverbs 26:28 makes an even stronger claim, saying, “A lying tongue hates its victims, and a flattering mouth works ruin.”
The Jewish leaders, who were presenting their case before Felix, should have been well aware of these proverbs, but they still use this tactic. Acts 24:1-4 tells us,
And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul. And when he had been summoned, Tertullus began to accuse him, saying: "Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, in every way and everywhere we accept this with all gratitude. But, to detain you no further, I beg you in your kindness to hear us briefly.
We do not know much about Tertullus, but Roman historians do give us some insight about Antonius Felix. He governs Judea from AD 52-60, and his time in office is anything but peaceful. He has his soldiers hunt down and kill extremist Jewish freedom fighters. Josephus claims that when the previous high priest, Jonathan, criticized him, Felix hired assassins to kill him.
So, everything Tertullus says about Felix here is false, and Felix knows that. The Jews are trying to manipulate him, but their flattery shows that he is really the one in control. Some might argue that empty praise like this is necessary when dealing with someone like Felix. This kind of flattery is normal and expected. Does it work? Yes and no. We’ll see how it turns out as we make our way through the chapter.
But I would suggest that using flattery sears your conscience. If you are willing to distort the truth in appealing to one person, then you probably won’t hesitate to distort it in condemning someone else. So, in Acts 24:5-9, Tertullus makes slanderous false accusations against Paul. He says,
For we have found this man a plague, one who stirs up riots among all the Jews throughout the world and is a ringleader of the sect of the Nazarenes. He even tried to profane the temple, but we seized him [and we would have judged him according to our law. But the chief captain Lysias came and with great violence took him out of our hands, commanding his accusers to come before you.] By examining him yourself you will be able to find out from him about everything of which we accuse him." The Jews also joined in the charge, affirming that all these things were so.
The middle of that passage does not appear in our earliest manuscripts of the book of Acts, so some English Bible translations place it in a footnote. I have included it in brackets, but it does not change our understanding of the passage. Tertullus uses inflammatory language to portray Paul in the most negative light. He calls him a plague. He says that he stirs up riots and leads a sect. He accuses him of profaning the temple. But none of that is true.
As problematic as flattery is, you still might be tempted to use it when relating to those with authority and power. It is certainly expected in politics. Say nothing but good about your side, and nothing but bad about the other. But for Christians, that kind of falsehood undermines the credibility of our witness. Paul refuses to operate that way. In 1 Thessalonians 2:3-5, he says,
For our appeal does not spring from error or impurity or any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts. For we never came with words of flattery, as you know, nor with a pretext for greed--God is witness.
Paul rejects flattery because he is committed to speaking the truth. He is not trying to impress people. He seeks to please the Lord, and we should all follow his example. Skip the butter!
We should also be wary of anyone who tries to butter us up. In Romans 16:17-18, Paul says,
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.
Flattery works both ways. People may butter us up to convince us to accept them as an authority. We cannot let our guard down. We must practice discernment, evaluating their claims and behavior by the Word of God not just by how they make us feel.
So, if we refuse to use or receive flattery, how should we relate to authority? Paul gives us a powerful example, but it may not be what you would expect.
Faith
You might assume that being faithful to God’s truth requires you to be abrasive. After all, that is the exact opposite of buttering people up with flattery. Instead of holding back, you just lay into them and let the sparks fly, particularly those who have power and authority. That approach is certainly popular in our culture, and grinding people down that way may seem effective. But it is more about personal control than about faith in God and his truth.
Paul shows us a different way. With the hypocrisy of his accusers and the brutality of Felix, he has every reason to be abrasive. But he speaks the truth in a straightforward and respectful way that reflects his confident faith in God. Acts 24:10 tells us,
And when the governor had nodded to him to speak, Paul replied: "Knowing that for many years you have been a judge over this nation, I cheerfully make my defense.
Paul acknowledges Felix’s authority, but he neither flatters him nor speaks ill of him. It is not that he trusts him. He almost certainly knew Felix’s reputation for harshness, but his response reflects the belief that he expressed in Romans 13:1 that the governing authorities that exist have been instituted by God. He explains in Romans 13:5-7 that submission and respect for those who fill such roles is a matter of conscience before God. He says,
Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
Now Felix does not personally deserve honor or respect. His flawed character is made clear later in Acts 24. But he is placed in this role at this time by the sovereign will of God. So, Paul’s faith in God leads him to speak with respect.
He presents a truthful defense before Felix, and his confidence is bolstered by the fact that he did not come to Jerusalem to pick a fight. In Acts 24:11-13, he says,
You can verify that it is not more than twelve days since I went up to worship in Jerusalem, and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. Neither can they prove to you what they now bring up against me.
Being abrasive and argumentative is not consistent with the character of Christ or the work of the Holy Spirit. In Galatians 5:22-23, Paul says,
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.
Rather than trying to grind people down, Paul seeks to build them up. As he continues his defense, he builds on the foundation that he shares with his accusers. In Acts 24:14-16, he speaks of his faith and hope, saying,
But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. So I always take pains to have a clear conscience toward both God and man.
His belief in a resurrection and a judgment are what motivate him to live with a clear conscience. He does not fear God’s condemnation. He says in Romans 8:1 that there is no condemnation for those who are in Christ Jesus, but he still wants to please the Lord. In 2 Corinthians 5:9-10, he describes the judgment that believers will face by saying,
So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.
So, even as Paul stands before Felix as his judge, his real concern is to conduct himself in a way that pleases his ultimate judge, the Lord Jesus Christ. He concludes his defense in Acts 24:17-21 by saying,
Now after several years I came to bring alms to my nation and to present offerings. While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia--they ought to be here before you and to make an accusation, should they have anything against me. Or else let these men themselves say what wrongdoing they found when I stood before the council, other than this one thing that I cried out while standing among them: 'It is with respect to the resurrection of the dead that I am on trial before you this day.'"
Paul does not resort to spin or emotional manipulation. He simply lays out the facts of his case and trusts the Lord to defend him. Perhaps he drew strength from the words of Jesus that are recorded in Matthew 5:11-12. He said,
Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
Do you believe that? Are you willing to trust the Lord through opposition? Do you trust that he is still sovereign over cruel and unjust rulers? Are you keeping your conscience clear and living for that great reward in heaven? Faith in God must shape how we relate to authority. But in addition to flattery and faith, there is another way that people respond to authority.
Fear
Sometimes power and control is nothing more than an illusion. It’s like a precarious house of cards. It stands tall, but a stiff breeze could flatten it. Those at the top live in constant fear that their weakness will be exposed.
This analogy may help us understand Antonius Felix. Historians tell us that he and his older brother, Pallas, had been slaves. His brother served in the household of Mark Antony’s daughter. He became her financial administrator and was set free at some point. He then went on to serve as secretary of the treasury under the Roman Emperor Claudius, and Claudius appointed Felix to serve as governor of Judea.
Romans tend to look down on freedmen, so Felix must keep proving himself. That may explain his brutality that I mentioned earlier, hunting down extremists and assassinating the Jewish high priest. He does not want to look weak, so he overcompensates. He is playing a high stakes political game, and Paul becomes part of it. Acts 24:22-23 tells us,
But Felix, having a rather accurate knowledge of the Way, put them off, saying, "When Lysias the tribune comes down, I will decide your case." Then he gave orders to the centurion that he should be kept in custody but have some liberty, and that none of his friends should be prevented from attending to his needs.
This arrangement works out relatively well for Paul, but it is probably not due to any kindness on the part of Felix. His delay in passing judgment is meant to show the Jewish leaders that he is in control. The liberty he grants Paul is probably designed to irritate them. That may also be his motive for inviting Paul to speak about faith in Christ. But the conversation turns out to be more than he bargains for. Acts 24:24-25 says,
After some days Felix came with his wife Drusilla, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus. And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, "Go away for the present. When I get an opportunity I will summon you."
Drusilla is the daughter of King Herod Agrippa I. He is the king mentioned in Acts 12, who executed the Apostle James and was struck down for his arrogance. Drusilla is no stranger to political games. Even in her childhood, her father had betrothed her to a neighboring king to form a political alliance. After her father died, her brother betrothed her to a different king. But soon after they consummated their marriage, Felix meets her. He divorces his wife and persuades her to leave her husband.
Does Paul know their background? Probably so. Does he select his topics--righteousness, self-control, and the coming judgment--to lay a guilt trip on them? I don’t think so. These are normal subjects for him. His talk of coming judgment confronts Felix and Drusilla with the reality that they will answer to a higher authority, the one true judge. But Paul would not stop there. His goal is always to communicate the gospel.
Earlier I quoted his words from 2 Corinthians 5:10, about Christ’s judgment. He concludes that chapter by speaking of his mission and his message. In verses 20-21, he says,
Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
What would Felix find so alarming about this good news! I don’t think it is judgment itself. The gospel presents the solution to our fear of judgment. It declares that any sinner can be made righteous through faith in Christ. But this reconciliation requires that you acknowledge your sin. You must admit that any pretense of power and respectability that you have is nothing more than a flimsy house of cards. You’re a helpless sinner in need of salvation.
A lot of people fear that honest confession more than God’s judgment. They want to maintain that illusion of control. Like Felix, they become evasive. They try to avoid the issue, while they keep playing the game. Acts 24:26-27 tells us,
At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. When two years had elapsed, Felix was succeeded by Porcius Festus. And desiring to do the Jews a favor, Felix left Paul in prison.
Felix is paralyzed by his fear. There is no legal reason for him to keep holding Paul, but he will not risk releasing him. He just keeps interacting with him in the hope of getting a bribe. Discussing the gospel becomes a game for him.
I suspect that the same could be said of many people. They seek the benefits of interacting with Christians and even of attending a church. Perhaps they develop good business connections. They may find friendship and emotional support. Some might even receive financial help. They can appear to be part of the group, but the fear of exposure keeps them from placing their faith in Christ.
Jesus addresses people like that in his letter to the church of Laodicea. In Revelation 3:15-17, he says,
I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, "I am rich, I have prospered, and I need nothing," not realizing that you are wretched, pitiable, poor, blind, and naked.
That’s our natural spiritual condition. But when we repent and believe in the death and resurrection of Jesus, we are clothed in his righteousness. Don’t let fear keep you from him. One day we will all stand before the judge. Confess your sin now and trust his saving grace.
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The way we relate to earthly authority cannot be separated from how we relate to God in his authority. Some rely on flattery. That may work with some people, but it certainly does not work with God. He sees through it. Fear leads others to be evasive with authority. They delay and put off decisions. But God is worthy of our faith. He is the ultimate authority who reigns over all earthly rulers. Everyone will stand before him, but we need not fear because of the salvation he had provide for us through his Son, Jesus Christ.
Do you live by faith? Have you received Christ’s righteousness? If not, I encourage you to do so today. Confess your sin and start trusting in Christ. If you would like to learn more about God’s authority and salvation in Christ, 2 Corinthians 5 would be a great chapter to read.
Perhaps you are saved, but you need to renew your trust in the authority of God. Don’t resort to using flattery or being abrasive. Just speak the truth of God’s word with love and respect. It’s not easy to do that in our polarized world. So, we need to keep encouraging each other to trust the Lord and rise above the fray as faithful ambassadors for Christ, imploring people to be reconciled with God.
May we walk by faith!
Reflect
Which of these ways are you naturally inclined to take? Why?
How can our attitude toward authority help or hurt our witness?
How could you use Paul’s example in this chapter to encourage someone?