Nothing to say, yet
Transcription
The speaker is discussing the importance of the blood of Jesus and how it gives purpose to learning. They are going to discuss the theme of maintaining a Christian testimony and using Paul as an example. They mention the accusations against Paul and the importance of a good name. They talk briefly about the Sanhedrin and the origins of the council. They mention the Mishnah, a collection of oral traditions of the Jews, and the different chapters within it. They explain the role of the great Sanhedrin and the smaller Sanhedrin councils. Thank you for the blood of Jesus for the blood of Jesus, there'd be no reason to be here. There'd be no reason to be learning all this. It may not sound like it, but I've studied a great deal this week for this Sunday School Message, but it would have been for no reason if it weren't for the blood of Jesus, Brother Quentin. We will be reading out of the Holiness Heritage and Lesson, it's the Keeping a Christian Testimony, Lesson 8. And also, we'll be turning towards Acts again, I believe, probably around Acts 23 here in just a little bit, maybe Acts 21 and 19, looks like my first verse here, but we'll eventually get into Acts 24, Lord willing. But Keeping a Christian Testimony, we'll read the theme this morning, Lesson 8 of the Holiness Heritage says, Accusations can do nothing to true character. Paul was hindered in his freedom to travel, but retained his integrity and testimony through all the lying words. Our golden text this morning is from Proverbs 22 and 1, which states, A good name is rather to be chosen than great riches, and love and favor rather than silver and gold. I want a good name this morning, I want a good reputation. Paul didn't start out so well, but he ended up making a big difference and making a change and doing work for the Lord, and that's my desire this morning. The introduction says, Paul was being assailed with a hurricane of accusations. It seemed that his enemies were looking for every possible flaw in this good man's life. They examined every minute detail of information available, and found they had to lie to bring charges against him. This man's character stood straight after the storm like a palm tree that has survived many contrary winds. A good name is important, but sometimes the best of people suffer falsely. Maintaining a good testimony in the midst of trials is what we're going to learn about in this lesson. Last week we were discussing God's protective power, Brother Austin using Paul as an example. We're getting well acquainted with Paul. Most of us surely already was, but Lord willing we'll be in the life of Paul for several weeks ahead. But just to recap a little bit, Paul came back to Jerusalem for the Feast of the Pentecost. He went straight to the church where he found James and some of the elders. Acts 21 and 19 says, And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. The Bible says, When they heard it, they glorified the Lord. But there was a problem, Sister Allie. Many of the Jews in Jerusalem went strictly by the law of Moses. Many did not believe in the resurrection of Christ and its salvation power, much less that it would mean salvation for the Gentiles. I mentioned last week that I would like to do a lesson on the Pharisees and Sadducees, and we may not go into great detail, but these are the people that are putting Paul on trial. And I feel like we need to have an understanding of who these people are, at least a general idea, and to get an understanding of what Paul was up against. We're using Paul as an example, and it's not good enough to only know how he thought or acted, but the enemy that he faced is the same enemy that we'll often face today. So I think it's good to have an understanding of these people, Brother Tim. Paul says himself in his second letter to the Church of Corinth in 2 Corinthians 2 and As I stated last week, it was Paul's knowledge of these men that he stood against at the Sanhedrin, and his quick thinking under the leading of the Holy Ghost that divided these men and got him to Rome. First, we'll talk a little bit about the Sanhedrin. The Sanhedrin, we mentioned it last week in the King James Version, it's referred to as the Council. When you see the Council, we're talking about the Sanhedrin. It's commonly believed, and you can turn to Numbers 11 and 10, that this is where the Sanhedrin kind of got its origin. That's even disputed. There's not a whole lot, really, I don't think, great detail of the Sanhedrin or even the Pharisees and Sadducees. I mean, we kind of see their nature by some of the verses, some of the things that Jesus' reaction to them and different things like that. But without reading, like, Jewish history, it's hard to understand a whole lot about the going-ons of Sanhedrin, and we're trying to stay in the Bible. But Numbers 11 and 10 says, Then Moses heard the people weep throughout their families. Every man in the door of his tent, and the anger of the Lord was kindled greatly. Moses also was displeased. Moses said unto the Lord, Wherefore hast thou afflicted thy servant? And wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldst say unto me, Carry them in thy bosom, as a nursing father beareth a suckling child, unto the land which thou swearest unto their fathers? When should I have flesh to give unto all this people? For they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. If thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight, and let me not see my wretchedness. And the Lord said unto Moses, This is his answer to Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them, and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there, and I will take of the Spirit which is upon thee, and will put it upon them, and they shall bear the burden of the people with thee, that thou bear it not thyself alone. We'll stop there. Like I said, this is traditionally what people think the Sanhedrin came from, and I kind of agree with that myself. There's a lot of things that happened, Brother Quentin, in the, I think it's called the inner, how do you say that, intertestamental period, the 400 silent years between Malachi and when John the Baptist comes on the scene. There's a lot of things that happened there, and that's kind of where the Romans took their control over Israel in like 67 BC. And a whole lot of things happened there that we're just not, we don't know a whole lot about without reading Jewish history, and that's not the infallible proof of God, so we can't totally go by that. I think it's okay to study that and kind of put loose ends together, but we solely want to go, I mean, we want to go by the Word of God. It's what we can lean on and what we can trust. But I do believe, however, that this is where the Sanhedrin came from. Moses here gets very plainly spoken with the Lord, but God, he finds out, was upset as well. I think there's a lesson here. There might be some things that you're dealing with in your life that have got you upset. You were ready for some changes yourself, but did you know that God is concerned about those things as well? It's not his will for us to go about being upset as a child of God. God took Moses' complaint and gave him a solution. I'm not trying to get ahead of my lesson here, but it will not do any good to lash out at your mom, dad, brother, friend, co-worker, or boss. But I've never gone to God and said, hey, I didn't give birth to this ornery co-worker. You know, just kill me now if I have to continue putting up with this garbage. There's probably times that I wanted to do that, but Moses sort of does this. But it will do far more good if you take your complaint to the Lord than just grumbling about it to your friends or different ones. God will take your complaints if you do it in the right way, you know, in the right spirit. I wouldn't go to God in an ugly manner, but God is willing to listen to our complaints and he cares about our concerns. And a lot of times these things that we're upset about is upsetting to him and he's just waiting and looking for us to come to him for a solution. And that's what Moses does here. There are far more details about the Sanhedrin, like I said, in Jewish history, but it's not Bible, so we won't focus a whole lot on that. There is something called the Mishnah, Brother Quentin. It's the first written collection of the oral traditions of the Jews, and it was published around AD 200. It has an entire section dedicated to the rule and the procedures of the Sanhedrin broken down into six chapters. I didn't read the whole thing. I read some of it, but the six chapters breaks down. One chapter talks about seeds, which is dealing with prayers and blessings and tithes and agriculture laws. Another chapter pertains to the festivals, to the laws of the Sabbath and different festivals. The next chapter talks about women and concerning what to do with marriage and divorce and how to, you know, if your brother dies, about taking his wife and things like that, and some forms of oaths and the laws of the Nazarites. The next chapter talks about damages, dealing with the civil and criminal law, the function of the courts and those and then holy things regarding the sacrificial rights, the temple and the dietary laws. And lastly, purity pertains to the laws of purity and impurity, including the impurity of the dead, future purity and bodily purity, talking about, you know, how to handle a leprous body or something like that. And it is very interesting. But like I said, it's not Bible. Um, the great Sanhedrin in Jerusalem was the highest religious, political, legal, legislative and judicial body among the Jews during the second temple period. And that's where we're at here in the Bible. When the New Testament mentions this council or Sanhedrin, it is by and far talking about the great Sanhedrin of 71 men. But it also seems that there was smaller Sanhedrin about in each area consisting of 23 men that would take care of smaller issues. Jesus refers to these smaller councils a couple of times, it seems to the disciples. In Matthew 10 and 16, he says, talking to the disciples, Behold, I send you forth as sheep in the midst of wolves. Be you therefore wise as serpents and harmless as doves, but be aware of men, for they will deliver you up to the councils and they will scourge you in their synagogues. But it is this great Sanhedrin that Jesus and Paul stood before. At this time, the Sanhedrin operated under the watchful eye of the Roman authority. The Jerusalem at this time was was a client state and Roman Roman authority controlled them. Herod being over was appointed by by Rome. The Romans occupied Israel at this point in history, but for the most part, they gave the Jews authority, seems like to govern themselves. Brother Austin, we do have a few clues at how things operated, though, for instance, it seems that the Sanhedrin did not have the authority to give capital punishment. John 18 and 28 says, didn't let Jesus from this is after Judas betrays Jesus and they come and get him from the from the garden. It says, John 18 and 28 says, didn't let Jesus from Saffis unto the hall of judgment. Saffis was a was a high priest after they brought him there. They brought him unto the hall of judgment and it was early and they themselves went not into the judgment hall. They should be defiled, but they that but that they might eat the Passover talking about the Pharisees here, which we'll talk about in just a minute. The hall of judgment is a Greek word praetorium, meaning governor's courtroom. So they brought him to the governor's. They brought Jesus to the governor's courtroom, which would been Pontius Pilate. And notice the hypocrisy of these Pharisees stepping into the courtroom would have broken some small ceremonial law, which they would not do. But they had no problem murdering an innocent man. These were the men that made up the Sanhedrin. John 18 and 29 says Pilate then went out unto them and said, what accusation bring you against this man? They answered and said unto him, if he were not a male factor, we would not have delivered him unto thee. A male factor just means a criminal. John 18 and 31 says, then said Pilate unto them, take ye him and judge him according to your law. The Jews therefore said unto him, it is not lawful for us to put any man to death. So Pilate says, take this man to your court, the Sanhedrin, and judge him according to your law. But they don't want him in prison. They want Jesus dead, something that they cannot order. One thing you might be thinking, well, Stephen was stoned to death by these men. That was my thought. So I studied that out a bit. And most people agree. Most commentaries agree that Stephen Stoneman was more of a mob mentality and not really an official ruling. But you can interpret it how you wish. But that seems right to me. So as I stated moments ago, the Sanhedrin was made up of the Pharisees and the Sadducees. A little bit about them. First, the Pharisees, the word Pharisees means separated. They're known for their emphasis on personal piety. They were from a strict way of living according to the laws of Moses, but often misquoted . They did believe that the Bible was the inspired word of God, but they added to the word with oral traditions, which they gave the same amount of authority to. This obviously was not right, which they should have known better. If you turn to Deuteronomy four and two, which these Pharisees had access to themselves. We'll read concerning this. Deuteronomy four and two says you shall not add unto the word which I command you, neither shall you diminish from it that you may keep the commandments of the Lord, your God, which I command you. There are several examples of the Pharisees making their traditions equal with God's word. But here's a here's a couple of points here. Jesus says in Matthew 23 and five, but all their works they do for to be seen of men. They make broad their phylacteries and I may be misquoting the phylacteries and enlarge the borders of their garments. I looked up phylacteries there. Those are like the phylacteries and even they still do it. Some people do it in Jewish and Judaism. It's a it's a box like a leather box that they had. They strapped around their head. Brother Austin seemed like you're familiar with it. And they would put scriptures, scriptures in it. And they even tied tied it to their left arm. It seems sometimes in the Pharisees or these in accordance to the scripture in Deuteronomy 11 and 18 says, therefore, shall you lay up these my words in your heart and in your so and bind them for a sign upon your hand that they may be as frontlets between your eyes. And actually, the 13 and nine says, and it shall be for a sign of the upon that hand and for a memorial between that eyes that the Lord's law may be in my mouth for the strong hand. Have the Lord brought the out of Egypt. Jesus also says that these Pharisees enlarge the borders of their garments. The Pharisees most likely took this from numbers 15 and 37. Try not to go too fast here. For the ones that want to follow numbers 15 and 37 says, and the Lord spake unto Moses saying, speak unto the children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders, a ribbon of blue. And it shall be unto you for a fringe that you may look upon it and remember all the commandments of the Lord and do them and that you seek not after your own heart and your own eyes, after which you used to go a whoring that you may remember and do all my commandments and be holy unto your God. I am the Lord, your God, which brought you out of the land of Egypt to be your God and the Lord, your God. So you see, the Pharisees took these commandments that were inspired by the word of God, but they they did them for the wrong reasons. They did it to be seen. They made large their phylacteries and put them on their foreheads and enlarge the borders of their garments. They it was like, look how religious I am. They had that mentality. The Pharisees did, however, believe in the resurrection of the dead and the angels of the demons, which and demons, which the Sadducees did not. Turn with me to Acts 23 and six. Acts 23 and six says, but when Paul perceived that the one part were Sadducees, we read this last week and the other Pharisees, he cried out in the council, men and brethren. I am a Pharisee, the son of a Pharisee of the hope and resurrection of the dead. I am called in question. And when he had said when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided. So we read here that the council, the Sanhedrin is made up of the Sadducees and the Pharisees and Paul perceived that part of them were Sadducees. Some of them were Pharisees, and he used he uses that against them. And he tells them that he he's a Pharisee, which also which means that he has a hope and resurrection of the dead. So we know there that the Sadducees did not, but the Pharisees did. It is believed that there were less Pharisees in the 71 Sanhedrin members, but possibly held more power because they were more like the people. We can we can kind of see that today. Brother Ronnie, the power of the people, you know, the government is supposedly run by the people. So they will appeal to the people with how with things that they vote on and what they do. And it was the same here. Now, Sadducees was it was the was kind of the enemies of the Pharisees, but they was also members of the Sanhedrin, and they made up most of the Sanhedrin, it seems, and Sadducee just means the righteous. They are a religious group among the Jews who denied that the oral law was a revelation of God to the Israelites and who deemed the written law alone to be obligatory on the nation as the divine authority. They denied these following doctrines. They denied the resurrection of the body, immortality of the soul, existence of spirits and angels, divine predestination, affirmed free will. The Sadducees were present at Jesus' baptism, so they were aware of him pretty early on. Matthew three and seven tells us, but when he saw many of the Pharisees talking about the baptism of Jesus, Matthew three and seven, but when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come. So he points to their hypocrisy here, and this is the first time that really in the Bible that we're introduced to these two groups of people. Now, the Sadducees seem to have less run-ins with Jesus than the Pharisees, actually. It's probably because the Sadducees were more often concerned with politics than religion. They largely ignored Jesus until they were afraid he would bring unwanted attention from the Romans. As I mentioned last week, the Pharisees and the Sadducees were enemies that came together in agreement that Jesus should die. John 11 and 45, if you want to turn there, John 11 and 45 says, Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees and told them what things Jesus had done. Then gathered the chief priests and the Pharisees of counsel and said, What do we? For this man does many miracles. If we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation. And one of them, named Seaphis, being the high priest that we talked about earlier, that same year said unto them, You know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation should perish not. And then Mark 14 and 53 says, And they led Jesus away to the high priest, and with him were assembled all the chief priests and the elders and the scribes. And now they agree that Paul should die as well, which gets us to our Sunday school lesson this morning. Turn with me to Acts 23 and 23, where we left off last Sunday. I know that seems, I mean, maybe that seems elementary, but that's a little bit of a rundown of the Sanhedrin and the Sadducees and Pharisees. So, Acts 23 and 23, we left off last Sunday. Paul had just stood before this Sanhedrin and divided them amongst themselves. He perceived that they were a mix of Pharisees and Sadducees, and he told them, Men and brethren, I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead. I am called in question. Acts 23 and 7 says, And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel nor spirit. But the Pharisees confess both. And there arose a great cry, and the scribes that were of the Pharisees' part arose and strove, saying, We find no evil in this man, but if a spirit or an angel has spoken to him, let us not fight against God. And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And as Paul laid in prison again, the Lord stood by him, and we read last week and said, Be of good cheer, Paul, for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. Doesn't it make a difference when the Lord stands by you, Brother Ronnie? You can be in a really dark place, but it's OK if the Lord stands by you. Have you ever been in a low place, and the Lord just sweetly comes by? I know I have, many times. Philippians 4 and 11 says, Not that I speak in respect of want, for I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound. Everywhere, in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. And Paul says, I can do all things through Christ which strengthens me. Most likely, Paul was in prison in Rome when he penned these words. It doesn't matter who or how many stands against you when the Lord is standing by you, Brother Austin. One of Martin Luther's most famous quotes is, One with God is a majority. Forty men conspired to kill Paul and made a vow to not eat until they did so. Their plans was fooled by Paul's nephew, and he told the chief captain, which is where we pick up this morning in our text. The best I can tell, Paul probably lived another nine years or so until he most likely was martyred during the reign of Nero. So I'd say those 40 men got pretty hungry. But most likely, being the hypocrites that they were, they just broke their vow pretty soon after. Acts 23 and 23. And he, talking about the chief captain, caught unto him two centurions saying, Make ready two hundred soldiers to go to Caesarea, and horsemen three score and ten, and spearmen two hundred at the third hour of the night. A centurion is simply an officer in the Roman army. And provide them beasts that they may set Paul on and bring him safe unto Felix the governor. And he wrote a letter after this manner, Claudius Lysaeus, unto the most excellent Governor Felix sendeth greeting. This man was taken of the Jews and should have been killed of them. Then came I with an army and rescued him, having understood that he was a Roman. I noticed there there's no mention in this letter from Lysaeus how he was about to have Paul beaten half to death under interrogation. And when I would have known the cause wherefore they accused him, I brought him forth into the council whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. I like that Luke tries to drive that point home several times. And when it was told me how that the Jews laid wait for the man, I sent straightway to the and gave commandment to his accusers also to say before thee what they had against him. Farewell. So that was the letter there. Then the soldiers, as it was commanded them, took Paul and brought him by night to Antipater. They brought Paul out of danger. A few commentaries I read on this said that it was not necessary for the 200 soldiers to go any further because the journey from there on out was mainly Gentile territory and it was it was flat, not suitable for an ambush. I like to think of those 40 men trailing them, starving to death for no reason, waiting for their opportunity. It's a shame that the Apostle Paul had to be led out of Jewish territory until he could find safety with the Gentiles. I 23 and 32 read on on the morrow. They left the horsemen to go with him and returned to the castle who, when they came to Caesarea and delivered the epistle to the governor, presented Paul also before him. So the horsemen did their job and delivered Paul safely to Felix, the governor. And when the governor had read the letter, he asked of what province he was. And when he understood what when he understood that he was of Cilicia, he said, I will hear the said he when that accusers are also come. And he commanded him to be kept in Herod's judgment hall. So the governor Felix decides that he would hear the case and no and unknowingly fulfills the words of Jesus in Acts 9 and 15, which says, But the Lord said unto him, Go thy way, for he is a chosen vessel unto me to bear my name before the Gentiles and kings and children of Israel. Paul, Brother Ronnie, has bore Jesus' name before the Gentiles and the children of Israel. But he's getting into King's territory here. He hasn't been this high up yet. It had to be an exciting thing for Paul. Acts 24 and 1 says, And after five days, Ananias, the high priest, descended with the elders and with a certain orator named Tertullus, who informed the governor against Paul. Let's read in the Holiness Heritage. Part one, which is Paul is accused. You'll see that there is 47 in my book, but I think it's a little bit different. Paul is accused, informed against Paul. Reverend Vance says they had told rumors about the apostles to the point that a riot could easily erupt in Jerusalem at the site of him in the temple. However, this is the only time that the high priest brought formal charges to the government. They really wanted to make their case. So the elders came and they hired an orator named Tertullus. He had a common Roman name and was probably trained in the laws of this nation. The high priest brought him to compete with the apostle Paul. This shows the high opinion that even his enemies had for this, for his intellect and persuasive ability. We have before us the best efforts of his accusers to prove their accusations true. While they may have had an orator, they did not have character. Tertullus may have been educated about Roman law, but Paul knew Jesus. Both men may have been citizens of Rome, but only one was a citizen of heaven. This gave Paul the edge in the contest. I thought that was really good. They really wanted a conviction against Paul. They were pulling out all the stops, the high priest, the elders, and they even had a lawyer this time, Acts 24 and 2. And when he was called forth, Tertullus began to accuse him, saying, seeing that by thee we enjoy great quietness and that very worthy deeds are done unto this nation by thy providence. We accept it always and in all places, most noble Felix, with all thankfulness. Spoken like a true lawyer. Tertullus starts by trying to flatter Felix. The Bible speaks against flattery. Jude 1 and 14 says, and Enoch, also the seventh from Adam, prophesied of these saying, Behold, the Lord cometh with ten thousand of his saints to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed and of all their hard speeches, which ungodly sinners have spoken against them. These are murmurs, complainers walking after their own lust and their mouth speaketh great swelling words, having men's persons and admiration because of advantage. And in Romans 16 and 17 says, Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which you have learned and avoid them for they that are such serve not our Lord Jesus Christ, but their own belly and by good words and fair speeches deceive the hearts of the simple. Flattery is not pleasing to the Lord and it won't even work on him. Jesus is in Matthew 15 and eight. The people draw nine to me with their mouth and honor me with their lips, but their heart is far from me. Jesus knows he knows the heart of man. God knows the heart of man. He knows when it comes from the heart and when it comes from the lips. Flattery comes from the lips. True worship and praise comes from the inner man, the heart of man, and God knows the difference. Acts 24 and four says back to our text, Notwithstanding that I be not further tedious unto thee, I pray thee that thou wouldest hear us of that clemency a few words for if we have found this man a pestilent fellow and a mover of sedition among all the Jews throughout the world and a ringleader of the sect of the Nazarenes. Being named among the Nazarenes was not a compliment. John one and 43 says the day fallen, Jesus would go forth into Galilee and find a Philip and say it unto him. Follow me now. Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth findeth Nathanael and says unto him, We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth, the son of Joseph and Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Numbering Paul with Jesus was a put down to everyone in that courtroom, except for Paul. That's exactly where Paul wanted to be. That's where I want to be this morning. Numbered with Jesus. Acts 24 and six, who also had gone about to profane the temple whom we took and would have judged according to our law. Reverend Vance points out in the whole heritage, the hypocrisy of a church was claiming Paul profane the temple when they were the ones about to kill Paul with a conviction. Acts 24 and seven, but the chief captain will say it came upon us and with great balance took him away out of our hands. Now they're accusing the Roman captain of overstepping his bounds as if they were about to give Paul a fair trial. And that wasn't the case. The truth is they were about to treat Paul much like they did. Stephen. Acts 24 and eight, commanding his accusers to come unto thee by examining of whom thyself may take knowledge of all these things. Where have we accused him? This skilled lawyer really had nothing to work with. He flattered Felix and made false accusations against Paul. That was really his own defense. There was just no evidence. So he simply hoped Felix would just examine him and come up with the same conclusion. But then, Daniel, actually, for now, it says, and the Jews also assented saying that these things were so. The elders just nodded in agreement but had offered no evidence either. Actually, for him, then Paul. Then Paul, after that, the governor had beckoned unto him to speak answered for as much as I know that thou hast been of many years a judge unto this nation. I do more cheerfully answer for myself. Paul finally gets to say something. And instead of offering flattery, he does acknowledge that Felix has been in his position for a long time and appeals to his experience. I don't know if he's just reminded Felix of this or but he doesn't use flattery. Acts 24, 11, because that thou mayest understood that there are yet but 12 days since I went up to Jerusalem for the worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues nor in the city. The apostle Paul says, think about this for a second. This stuff that they're accusing me of was supposed to have happened only 12 days ago, and they can't even find one witness to say that I've committed these crimes. This made me think of something that we've. That we hear about a lot lately, Brother Ronnie, is the Me Too movement. I'm sure everybody has heard of that. A lot of women are taking men to court for crimes committed against them from years ago. I looked up Kentucky laws and in 2016, they ruled against a statute of limitations. So a woman can bring charges against a man from as long back as they want. And I feel for some of these women because there are several reasons why they might not come forward right away. They might be too embarrassed. Brother Nathaniel, they might have been too young at the time to even process what was happening to them. And these are awful things, and a lot of them we know is probably very true. And it's a sad state of affairs. But the sad fact is the evidence really has been long gone in most cases. Ten years after a crime has been committed, it's hard to prove a case. When a man commits a crime on a woman of that sort, they don't even want them to take a shower. They want them to go straight to the hospital and run a kit on them and things like that. And it's not even, you know, it's something that a woman really doesn't even want to go through. It's kind of another violation. That's the last thing that they want to do. But after 10, 15, 20 years, that evidence has been long gone. A lot of people don't even remember where they was dead and things like that. So it's hard to come up with a witness. But Paul says this is supposed to happen 12 days ago. I mean, where are my accusers? Acts 24 and 13, neither can they prove the things where they now accuse me. Paul points out, Tertullis is making accusations even today. Without proof. But this, I confess unto thee, and with those words, Paul puts his preaching shoes on. That after the way which they call heresy, so worship I, the God of my fathers, believe in all things which are written in the law and in the prophets and have hope toward God, which they themselves also allow that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself to have always a conscience void of offense toward God and toward men. Let's read in the Holiness Heritage 14. This, I confess. I hate when the best part of my lesson is out of the Holiness Heritage, but it seems like that's the case a lot of times. 14, this I confess. Do y'all see that? These accusers wanted to keep Paul from spreading the gospel of Jesus Christ, but they only gave him opportunity to testify about it again, to show his honesty. The apostle did not deny the charges of being a leader of the Christians, but gladly accepted the accusation. He used this time to show his loyalty to the God of his fathers. Christianity was not a departure from the worship of the God of the Old Testament, but a continuation of it. The law and prophets were also very important to Paul. He affirmed his belief in them, which shows that these writings are also valid for New Testament believers. Belief is more than a mental assent to the truth. It is a commitment to the truth of scripture. Devils believe that doctrines are true, but they are still devils. When Paul said he believed, he meant that he was also obedient to all the scriptures. It was also a foundation for a discussion about the resurrection. The resurrection was Paul's hope and the sinner's condemnation. Verse 17 says, Now after many years I came to bring alms to my nation and offerings. So Paul says, I didn't come back to Jerusalem to cause trouble. I came back with an offering. Romans 15 and 26 kind of speaks to this. 15 and 26 says, For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. So Paul says, I came back with an offering. Paul loved those people of Jerusalem. Acts 24 and 18, Whereupon certain Jews from Asia found me purified in the temple, neither with multitude nor with tumult, who ought to have been here before thee, and object if they had aught against me. Paul reminds Felix of the facts here. If someone accused me of a crime, they should have bothered to come here and speak against me. These were the facts that Tertullus was avoiding with flattery. That's all he had. Proverbs 12 and 22, Lying lips are an abomination to the Lord, but they that deal truly are his delight. Acts 24 and 20, Or else let these same here say, If they have found any evil doing in me, while I stood before the council, except it be for this one voice that I cried standing among them, touching the resurrection of the dead, I am called in question by you this day. And when Felix heard these things, having more perfect knowledge of that way, he deferred them and said, When Lysias, the chief captain, shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. Felix had enough evidence to make a decision, but he pretended that he needed more. It should have been an open and shut case and would have been if the evidence was in the Jews favor. There's no doubt about it. Felix also pretended to let Paul have liberty, but under the command of a centurion, he had no evidence on Paul, but to make a decision in his favor would have meant siding with the Lord. So he kind of rode the fence on the matter. That is a common problem in the world that we're living in today. People know that they are wrong. The evidence is there, but they are not willing to make the choice for Christ. Not making a decision for God is, in fact, making a decision, the wrong decision. If God has dealt with you on a matter, it's not good enough to just shelf it and say, I'll go back to it later. When he has revealed the truth, it is time to deal with it. Acts 24 and 24. And after certain days, when Felix came with his wife, Drusilla, which was a Jewess, he sent for Paul and heard him concerning the faith in Christ. Now, to me, this is the most amazing part of the story. Paul's integrity must have left quite the impression on Felix. It seems that Felix, the Roman governor, was under conviction. That's what it's telling me. He must have went back home and got to talking about Paul and thinking about him. And Felix and his wife decided that they want to meet with Paul concerning the faith in Christ Jesus. What a great opportunity that came out of a horrible situation for Paul. This is exactly what Paul would have wanted. Acts 24 and 25. And as he reasoned of righteousness, temperance and judgment to come. Something you need to know about Felix and his wife, Drusilla, and I think gives a clue to what Paul decided to preach on. Drusilla was the great granddaughter of King Herod, that King Herod that wanted Jesus killed when he was a baby. Jewish history states that she was a young, beautiful girl, unhappily married to someone else when Felix seduced her away from her husband and made her his third wife. We know some of the words Paul had in his arsenal. Speaking of righteousness, he might would have said what he told Timothy in 2 Timothy 2 and 22. Flee also youthful lust, but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart. I think that might be something that he would have hit on with Felix here. When he got into temperance, Brother Ronnie, he might have told them what he told the church of Corinth in 1 Corinthians 9 and 25. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we incorruptible concerning the judgment to come. I like to think that he brought it home by telling them like he did the Corinthians and 1 Corinthians 4 and 1 says, let a man so account of us as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards that a man be found faithful. But with me, it is a very small thing that I should be judged of you or man's judgment. Yeah, I judge not my own self, for I know nothing by myself. Yet am I not hereby justified, but he that judges me is the Lord. Therefore, judge nothing before the time until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the councils of the hearts. And then she'll every man have praise of God. Whatever he said, it made an impression on Felix. Acts 24 and 25 continues with Felix, trembled and answered. Go that way for this time. When I have a convenient season, I will call for thee. He hoped also that money should have been given him of Paul, that he might lose him. Wherefore, he sent for him the oftener and communed with him. But after two years, Porcus Festus came into Felix's room and Felix willing to shoot the Jews, a pleasure left Paul down. So even though Paul preached the truth to this governor and his wife and Felix was visibly moved by it, he trembled by what he'd heard. Ultimately, he did what a lot of people do. He went home with that conviction and his conviction always does at some point. Brother Nathaniel, when neglected, it just subsides. I don't want to be like that this morning. When the Lord is dealing with you, it's time to come to the altar. It's time to make things right. That's what the Bible says in 2nd Corinthians six and one. We then, as workers together with him, beseech you also that you receive not the grace of God in vain. For he says, I have heard thee in a time accepted. And in the day of salvation, I have I secured thee. Behold, now is the accepted time. Behold, now is the day of salvation. Today is the day, January 21st, two thousand and twenty four. If you need something from the Lord, now is that accepted time. Let's not push it off. Felix was most likely Felix most likely would have let Paul go if he wasn't worried about what someone else would say. Instead, he did nothing. He had an opportunity to make a difference for someone on the Lord's behalf, but he waited until it was someone else's problem. Do you know someone that is bound today? Locked up in a prison, have you done anything to help them get out? Did you invite anyone to church today that they may get out, get a pardon? Brother Tim laid a challenge for the church to see 50 souls saved before the end of the year. There's some people that I definitely want to be a part of that 50. I need to do more. I know I need to do more. If I don't try to get them out of that prison they are in, then who will? Our closing verse this morning is Jude 1 and 22. And if some having compassion, making a difference and others say with fear, pulling them out of the fire, hating even the garment spotted by the flesh.
