As some of our readers may have observed, the character of God's dealings with His servant somewhat changes here. It may be well to pause for a moment, and reverently inquire into the apparent causes of this change. And, as many have freely given their opinions on this difficult point, we will here quote a few lines from one who seems to give the mind of the Spirit.
"I believe, then, that the hand of God was in this journey of Paul's; that in His sovereign wisdom He willed that His servant should undertake it, and also have blessing in it: but that the means employed to lead him into it according to that sovereign wisdom, was the apostle's human affection for the people who were his kinsmen after the flesh; and that he was not led into it by the Holy Ghost acting on the part of Christ in the assembly. This attachment to his people, this human affection, met with that among the people which put it in its place. Humanly speaking, it was an amiable feeling; but it was not the power of the Holy Ghost founded on the death and resurrection of Christ. Here, there was no longer Jew nor Gentile.... Paul's affection was good in itself, but as a spring of action it did not come up to the height of the work of the Spirit, who, on Christ's part, had sent him afar from Jerusalem to the Gentiles in order to reveal the assembly as His body united to Him in heaven.
"He was the messenger of the heavenly glory, which brought out the doctrine of the assembly composed of Jews and Gentiles, united without distinction in the one body of Christ, thus blotting out Judaism; but his love for his nation carried him, I repeat, into the very center of hostile Judaism -Judaism enraged against the spiritual equality.
"Nevertheless, the hand of God was doubtless in it: Paul, individually, found his level.
"That which Paul said raises a tumult, and the chief captain takes him from among them. God has all things at His disposal. A nephew of Paul's, never mentioned elsewhere, hears of an ambush laid for him and warns him of it. Paul sends him to the chief captain, who expedites the departure of Paul under a guard to Caesarea. God watched over him, but all is on the level of human and providential ways. There is not the angel as in Peter's case, nor the earthquake as at Philippi. We are sensibly on different ground."
The accusers of Paul were not long in finding their way to Caesarea. "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." (Acts 24:11And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. (Acts 24:1).) In a short speech, full of flattery and insinuating art, Tertullus accuses Paul of sedition, heresy, and the profanation of the temple.
Felix then signified to Paul that he had an opportunity of answering for himself. And now, we may say, the apostle of the Gentiles is once more in his right place. However humiliating his circumstances, he is still God's messenger to the Gentiles, and God is with His beloved servant. The Jews were silent; and Paul, in his usual straightforward manner, met the charges.
Felix, it appears, knew a good deal about these things, and it is evident that a strong impression was made on his mind. Many years before this, Christianity had found its way into the Roman army at Caesarea (Acts 10), so that he probably knew something about it, and was convinced of the truth of Paul's statements; but he trifled with his convictions, and with his prisoner. He "deferred" further inquiry for the present, making some excuse about the coming of Lysias. Meanwhile however, he gave orders, that Paul should be treated with kindness and consideration, and that his friends should be allowed free access to him.
Not many days after this, Felix entered the audience chamber with his wife Drusilla, and sent for Paul. They were evidently curious to hear him discourse "concerning the faith of Christ." But Paul was not the one to gratify the curiosity of a Roman libertine, and a profligate Jewish princess. The faithful apostle, in preaching Christ, spoke plainly and boldly to the conscience of his hearers. He had now an opportunity in his bonds which he could otherwise scarcely have obtained. "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled." And little wonder. If we are to believe the historians of his own day, Josephus and Tacitus, a more unprincipled or dissolute couple never sat before a preacher. But, though conscience-stricken, Felix remained impenitent. Fearful condition! "Go thy way," said he, "for this time; when I have a convenient season, I will call for thee." But that convenient season never came, though he frequently saw the apostle afterward, and, we doubt not, gave him to understand that a bribe would procure his release. Little did the Roman governor think that his venal justice was to be recorded in the book of God, and handed down to all succeeding generations. His character is represented as mean, cruel, and dissolute; that in the indulgence of all kinds of wickedness he exercised the power of a king with the temper of a slave. "But after two years, Porcius Festus came into Felix' room; and Felix, willing to show the Jews a pleasure, left Paul bound."