'The Way Which They Call Heresy'

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. 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. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For 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: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. And the Jews also assented, saying that these things were so. Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to 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: Neither can they prove the things whereof they now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing 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 offence toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings. 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 ought against me. 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. 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. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy 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 loose him: wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound. - Acts 24:1-27

    Acts 23 closed with Paul at Cresarea under arrest in Herod's judgement hall. He had been brought there under cover of night and under the protection of 470 Roman soldiers by order of Claudius Lysias. Claudius Lysias wrote a letter to Felix, the Roman governor, explaining the unusual circumstances of Paul's case and the reason for his actions (23:25-30). When Paul arrived at Cresarea, Felix told him that he would hear his case once his accusers had arrived from Jerusalem. This historical narrative of what transpired at Cresarea is intended by the Holy Spirit to teach us specific spiritual truths which the wise will lay to heart.

    1. The Jews' accusations against Paul show us that it is easy, though base, to slander and falsely accuse upright, honest people of wicked deeds and sinister motives (24:1-9)

    Paul was an upright, honest man. He had done nothing wrong, certainly nothing criminal. He had done nothing, except faithfully preach the gospel of Christ to lost followers of religion. For that he was arrested and treated as a common criminal (2 Tim. 1:8-9).

    When his accusers arrived— 'Ananias the high priest,' a delegation of the Sanhedrin ('the elders') and a slick, polished lawyer named Tertullus—Paul was brought to trial before Felix. Tertullus began with flowery accolades designed to bias Felix's sentiments towards the Jews, knowing that proud men love the praises of men (Job 32:21-22; Ps. 12:2-3; Prov. 26:28). The accusations against Paul were narrowed down to three.

    'We have found this man a pestilent fellow.' This charge was intended to identify Paul as a troublemaker, one who constantly stirred up social unrest. Palestine was filled with such men, and the governor would naturally be disposed against them.

    'A mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.' Here Tertullus brings to Felix's attention the fact that Paul was connected with the followers of Jesus, the Nazarene. They were considered both by the Jews and the Romans to be a heretical sect. In those days, the preaching of the gospel met with such phenomenal success that both the political and ecclesiastical worlds feared ultimately being dominated by the church of God, though none of God's servants sought to influence the world by political power. Then, as now, God's true people sought not moral, political and social reform, but the conquest of men's hearts and lives by the power of the gospel (2 Cor. 10:3-5).

    'Who also hath gone about to profane the temple.' This indictment seems to be the most serious. Yet it states no specific charge. It is not charged that Paul had profaned the temple, but that he went about to do so. In an attempt to implicate the chief captain, Lysias, and put their own case in a more favourable light Tertullus said, 'You would not have been bothered with this matter if Lysias had left us alone.' Then he said, 'We are certain that your own examination of this man will prove our charges.' And all the elders said, 'Amen'.

    These charges were made against Paul by religious men who knew they were not true. Their hatred for God, the gospel of his grace and the man who stood on the front lines, leading the church of God against the gates of hell, allowed them to justify violating their own consciences, their own religious codes and the law of God—all in the name of God and righteousness!

    2. Paul acknowledged that true religion, the gospel of God’s free, sovereign, saving grace in Jesus Christ, is always regarded by mainstream, human religious opinion as the way of heresy (24:10-21)

    Paul boldly declared to Felix, 'This I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers!'

    Paul's response was much more specific than Tertullus' general charges. After briefly addressing the bench, giving honour to whom honour is due, but without flattery, Paul said to his accusers, 'Prove it!' He knew they had no basis for their charges. He had been away from Jerusalem for a long time (24:17). He had returned simply to worship God, bringing alms and offerings from the Gentile churches to their Jewish brethren (24:17; 11:29-30; Rom. 15:25; 2 Cor. 8:4; Gal. 2:10). He came in a quiet, lawful manner. He made no disturbance. The real culprits were the troublemakers who followed him from Asia Minor and spread slanderous rumours about him (24:18-19). Mainstream religion has always been opposed to the gospel of God. The message of salvation by grace alone, through faith alone, in Christ alone offends man's pride because it exposes his sin; it offends his intelligence because it can only be known by revelation; it offends his self-righteousness because it declares his own righteousness to be filthy rags and reveals the necessity of a substitutionary atonement for sin and the imputed righteousness of an infinitely meritorious representative, the Lord Jesus Christ. Though all the world (academic, political and religious), may say otherwise, there is only one religion and one message that fully satisfies all that is written in the law and the prophets, honouring the justice and truth of God, while holding forth the hope of resurrection and eternal life to sinners who deserve the wrath of God. That message, the gospel of Christ, declares seven facts, seven spiritual truths, about which there can be no compromise, though all the world should denounce them as heresy.

    1. The Bible alone is the Word of God and as such must be our only rule of faith and practice (2 Tim. 3: 16-17; 2 Peter 1:19-21; Isa. 8:20).

    2. God Almighty, Father, Son and Holy Spirit, is absolutely sovereign over all things and constantly exercises sovereignty in creation, providence and grace (Ps. 115:3; 135:6; Rom. 11:36).

    3. All men and women by nature since the fall of Adam are totally depraved, spiritually dead sinners (Ps. 51:5; Rom. 5:12; Eph. 2:1-4).

    4. By eternal, unconditional election, the Lord God chose a people before the world began, who must and will be saved (Eph. 1:3-6; 2 Thess. 2:13).

    5. The Lord Jesus Christ effectually redeemed all God's elect, putting away their sins by the sacrifice of himself, and obtained eternal redemption for them (Isa. 53:1-12; 2 Cor. 5:21; Gal. 3:13; Heb. 9:12; 1 Peter 2:24).

    6. The grace of God is irresistible in its application, always effecting the salvation of chosen, redeemed sinners at the time appointed (Ps. 65:4; 110:3).

    7. Every true believer will persevere in grace and faith, being kept by the power and grace of God unto eternal salvation (John 10:28; Phil. 1:6; 1 Peter 1:5).

    3. Felix stands before us as a beacon to warn us that all who put off the claims of Christ to 'amore convenient season' court divine reprobation (24:22-27)

    Paul spoke plainly to the Roman governor and his wife about 'the faith in Christ', about 'that way', of which they had heard so much (24:24-25,22). He pressed home both the necessity of Christ's imputed righteousness and the moral implications of the gospel. Felix was obviously moved, but not humbled. Confronted with the claims of Christ, he postponed commitment to him to 'a [more] convenient season'. But 'a more convenient season' never came. Today Felix is in hell because, having heard the gospel, he refused the claims of Christ in the gospel. Let all who are wise be warned!