Reader’s Guide: “The Word for Today” Tuesday, August 20, 2013 Read – Acts 25:1-12 According to Josephus, Porcius Festus was a more just ruler than Felix had been. Unfortunately he was procurator for only about two or three years. He likely became the procurator in 59 or 60 AD. He died in 62AD. Luke does not tell us this part of the story, but in the interval between the replacement of Festus by his successor, the high priest Ananias had James, the brother of Jesus, executed. This happened in 62 AD. One can only wonder why Luke chose not to tell that part of the story. As we have noticed, after Paul’s arrest the Jewish Christians of Jerusalem, among whom James, the brother of Jesus, would have been the leader, disappear from Luke’s story. It is quite obvious that there was worry and concern among the Jewish Christians when Paul arrived in Jerusalem in about 57 or 58 AD. James, the brother of Jesus, and others are anxious. Perhaps the undercurrents are swelling far more dangerously than we may imagine. The Jewish revolt in 66 AD was only a few years in the future. The harmonious relationship between Jewish Christians and non-Christian Jews that Luke so much desired and wanted to portray may not have been so harmonious after all. Perhaps Christian Jews were being questioned about their loyalty – a good reason why James would want Paul to display his “zealous” Jewish best. Of course we can only speculate and wonder about what it really was like to live in Jerusalem in those days leading up to the Jewish revolt in 66 AD. Josephus does provide us with some interesting insights into that chaotic and terrible time. We could wish that Luke would have told us more than he did. Peter had disappeared from Luke’s story following the Jerusalem conference (Acts 15) and now all the others in Jerusalem – the authenticating Apostleship so important in the early parts of Luke’s story – have also disappeared. We can only wonder why Luke chose not to tell us “the rest of the story” about any of them. As we come to the end of the book of Acts a question that we will need to ponder is why Luke ended his book as he did. We will come to that in due time. Luke tells us that when Festus arrived in Caesarea he wasted no time before he visited Jerusalem, the most important city in his district. It is likely that there were many things to discuss, but Luke tells us only of the conversation that Festus had with the chief priests and the leaders about Paul. From the way in which Luke tells the story, this was the most important thing on their minds. With a new procurator in place, they appeal to have Paul brought back to Jerusalem, pretending that they will provide him a fair trial there. Luke tells his readers that they have other plans. Those plans are to murder Paul on the way. One is reminded of the men who vowed not to eat until Paul is dead. Are we to imagine that they are still fasting? Luke’s creative genius as a writer is again on display. Festus does not provide a reason but foils the plot of the chief priests and would-be assassins of Paul by telling them that Paul will be tried in Caesarea and that he is returning their shortly. If they want to press the case they can do it there. In a little over a week the scene shifts back to Caesarea and a shortened version of the same trial that took place before Felix unfolds. Luke only tells us that the chief priests brought serious charges against Paul but does not document what those charges were. Paul, in his defense, will provide some of that detail, and the reader is left to conclude that the trial before Festus is a repeat of the trial before Felix. The case against Paul is not made. But Festus proves no more just in providing a verdict than his predecessor, Felix. In a move that would have taken Festus off the hook, he asks Paul if he would like to return to Jerusalem to be tried there. This would be the third time Paul would face the same charges even though on the previous two occasions he was not found guilty. He was also not acquitted by Roman rulers who knew he was innocent. Festus wanted it both ways – he could not condemn Paul, but he also knew that Paul would likely be killed if he returned to Jerusalem. Festus likely figured he would let the Jews do the dirty work and be done with this pest. Paul refused to take the bait. If he cannot receive the justice he has coming in the court of the Roman procurator in Caesarea, he has no choice but to appeal to a higher court, the emperor in Rome. Paul proclaims his innocence once again – an innocence that Paul reminds Festus that Festus knows very well to be true. Festus will not get off the hook so easily. Paul’s appeal to be sent to Rome opens up the story in a new way. From this point on, the Jewish accusers of Paul who are from Jerusalem disappear from the story. They will not be heard from again. Readers of the book of Acts know, of course, that Paul will arrive in Rome. God had promised that Paul would stand before the emperor, and God’s promises will be fulfilled. Paul’s appeal to be tried before the emperor is the vehicle by which Paul will arrive in Rome. We might imagine that the journey to Rome would happen very quickly and that this would be the next thing that Luke will tell us. That is not the case. There is one more fascinating story to tell – the hearing of Paul before Herod Agrippa, who was the king of the Jews at that time. This will provide Luke one more chance to place before his readers one more speech by Paul. While it is not the last thing that Paul will say, it is the last major speech and becomes Paul’s final defense of the Christian faith.