OPEN BOOK – HINTS FROM THE SPIRIT OF HOLINESS: TRANSACTIONS AND PROCEEDINGS, ACTS 1 TO 25

APPEAL TO CAESAR: Paul before the Roman Procurator Porcius Festus (detail from a stained glass window at St Pau’s Cathedral, Melbourne). PICTURE: Via Wikipedia.

IN A NUTSHELL
Luke has told us how the Gospel went out from Jerusalem, into Judaea and Samaria and then into Gentile lands. From his story we learn about the missionary work of Paul and his impact around the eastern Mediterranean. 

Luke has told us about Paul in prison in Caesarea. He hasn’t told us much detail about Paul’s activities while there. Felix used him as a diversion but arranged for his friends to freely visit. But we have no data as to who Paul sent off to where, nor what letters he wrote for which churches. Luke collapses two years into a few words. Luke’s purpose is to tell us the political and legal to-ing and fro-ing that led to Paul going on to Rome. And so, when Festus replaced Felix, the next episode in Luke’s story of Paul begins. Festus offers Paul a trial in Jerusalem; Paul’s appeal to Caesar is the defining moment of Luke’s story.

But why was it that Festus did not reply to Paul’s appeal to Caesar’s tribunal with these words: “Yes, but Caesar’s tribunal Paul will be convened on my authority in Jerusalem”? When Paul made his appeal to Caesar, he had said “but if there is nothing in their charges against me, no one can give me up to them”.

In other words, this is a warning to Festus that he is allowing himself to be manipulated by the Jewish authorities. Paul was advising Festus against that course of action, even if the new governor was naively assuming that he would be able to ensure a just trial. The story in the remaining three chapters tells us how that decision played itself out on the trip up to Rome. “You have appealed to Caesar; to Caesar you shall go!”

Festus had little choice. Paul the prisoner was a Jewish follower of Jesus who had been accused by fellow Jews. Their charge was sedition, if not terrorism. They had no case and the Roman authorities could not deny a Roman citizen’s appeal to Caesar to present his case in person. Paul knew that; he would have long known that that option was available. He happily used his citizenship as part of God’s provision.

We have been told us that among Paul’s friends at Ephesus were Asiarchs – rulers appointed by Rome. Now we have read of Paul’s contact with Lysius, Felix, Festus and Agrippa. Luke notes their respect for him and there is no hint that it was in any way grudging. Paul formed strong bonds with them. They were at ease with him and he with them. He offered his advice, speaking with them on personal terms. Paul encouraged the Roman administrators to negotiate complex social and cultural realities.

The presence in these regions of Christian groups with strong Jewish membership and connections could pose difficulties, but they could not be ignored. People of all nations and tribes were invited to receive the life of God’s Kingdom by believing in Jesus the Messiah. The idea that Christian believers were anti-Jewish finds no support in Luke’s writings or in any of Paul’s letters.

Paul understood that he was where he was – in prison – because Jesus had work for him to do in Rome. Part of that meant countering the views of their enemies and showing that Christians were not subversives. But God’s plans for justice, self-control and future judgement are for all people, and that includes Roman governors and Jews with Roman citizenship. This teaching means a life of faith and service, here and now. Paul appealed to Caesar convinced that Jesus was standing close by; His Spirit had been poured out so he could live by these precepts – loving God and serving one’s neighbours with the Good News is the task of humanity redeemed by Christ Himself.