Who You Gonna Trust?

“Who You Gonna Trust?” – November 5^th, 2023 (Acts 24)

If there’s injustice in your neighborhood,
who you gonna trust? The Father!

If there’s slick talking that sounds so good,
who you gonna trust? Lord Jesus!

If you like to shine or prefer to hide,
who you gonna trust? Holy Spirit!

We’re going to continue our journey through Acts today by stepping back 2000 years to learn a brief lesson on education. Someone who got a good classical education in the Greco-Roman world learned seven foundational subjects or “thinking skills” – grammar, logic, arithmetic, geometry, music, astronomy, and rhetoric, our focus today. Aristotle, who lived 400 years prior to the writing of the book of Acts, defined rhetoric as “the faculty of discovering the possible means of persuasion in reference to any subject whatever.” In rhetoric, the art of persuasion, speakers or writers seek to inform, persuade, or motivate their audiences. Speakers and writers in the ancient world trusted in rhetoric! We will be looking at two characters today who were well-educated and skilled in their use of rhetoric: Tertullus and Paul the Apostle.

We already know quite a lot about Paul. Tertullus, whose only appearance in the Bible is in Acts 24, was a lawyer who had been employed by the Jewish leaders to state their case against Paul in the presence of Felix. Tertullus, like all courtroom lawyers, was a professional orator and advocate. He was hired for his intellectual skill, his legal power, and his verbal dexterity and knew what to say to people in power to get what he wanted. But Tertullus was not seeking justice or truth. He was in it for the money.

Before we begin reading what happened in the courtroom that day, let’s look at the five major elements of rhetoric:

1. The Introduction – informing the audience with a sample of what the speech is about, securing the goodwill of the hearers, and removing any prejudice against the speaker.
2. The Narration – relating known facts to the audience with clarity, conciseness, and credibility.
3. The Proposition – the key point or thesis statement.
4. The Proof – usually the longest part of a speech, consisting of logical proofs given with an appropriate style, amplification, and propriety.
5. The Conclusion – a summary designed to prejudice the audience against the opposing party and to draw the audience emotively and favorably to one’s side.

Let’s turn to our Scripture for today in Acts 24. I’ll be reading from the NRSV. Acts 24:1 sets the scene – “Five days later the high priest Ananias went down to Caesarea with some of the elders and a lawyer named Tertullus, and they brought their charges against Paul before the governor.” Paul is on trial before Governor Felix, and now Tertullus begins his accusation.

We read Tertullus’s Introduction in Acts 24:2-4 – “Because of you, most excellent Felix, we have long enjoyed peace, and reforms have been made for this people because of your foresight. In every way and everywhere we welcome this with utmost gratitude. But, to detain you no further, I beg you to hear us briefly with your customary graciousness.”

As a skilled rhetorician, Tertullus focuses on securing the goodwill of his hearers, publicly praising Felix to win his favor. Contemporary journalist Sean Silverthorne wrote, “Flattery, even over-the-top, obvious sucking up will often make the receiver feel predisposed toward you and more willing to work in your favor.” Although we can easily recognize flattery in Tertullus’s words, these flowery phrases fail to camouflage several flagrant falsehoods! Governor Felix was the 4th Roman procurator of Judea Province in AD 52–60. Tertullus’s claim that “reforms have been made for this people because of your foresight” had no basis in reality, other than a few revisions of legal ordinances which benefited Felix more than the people he governed. Tertullus’s claim that because of Felix “we have long enjoyed peace” sounds promising, but a cursory glance at history shows us that Felix’s reign was far from peaceful. It was marked by internal feuds, disturbances, corruption, crime, and repression. While Tertullus attributed “customary graciousness” to Felix, Ancient historians Josephus and Tacitus both described the procuratorship of Felix as an era of chaos and cruelty.

Tertullus’s Narration, the facts of the case, is conspicuously absent! He offers no facts at all before stating his accusations against Paul.

Tertullus’s Proposition is reminiscent of something Luke wrote in his first book. In Luke 23:2, when Jesus was on trial before Pilate, the assembly brought this triple false accusation against Jesus while pretending to be allies of Rome: “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.” We now read of Paul’s accusers bringing a triple false accusation against Paul, again, while pretending to be allies of Rome, in Acts 24:5-6 – “We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. He even tried to profane the temple, so we seized him.” It’s interesting to note that Tertullus could only accuse Paul of trying to profane the temple, because as we read in Acts 21:29 a couple of weeks ago, there were no witnesses that could testify that Paul had actually brought a Gentile with him into the Temple; they only supposed he had done so. Tertullus is here distorting what actually happened and portraying Paul as a dangerous rebel in their midst.

Tertullus’s Proof, usually to be the longest part of a speech, is . . . completely absent! He offers no proof whatsoever to back up his claims. Numerous biblical commentators suggest that this explains the great length of his flattering introduction, in which he deflected attention away from his utter lack of proof.

Tertullus’s Conclusion is given in Acts 24:8 – “By examining him yourself you will be able to learn from him concerning everything of which we accuse him.” Don’t miss what the next verse tells us, in Acts 24:9 – “The Jews also joined in the charge by asserting that all this was true.” Remember, Tertullus offered zero facts and zero proof with which to back up his accusations. Illogically and inexplicably, he is now claiming to have just proven Paul’s guilt, and the Jewish leaders joined him in that false claim!

Now let’s examine each of the parts of Paul’s response. We read Paul’s Introduction in Acts 24:10 – “I cheerfully make my defense, knowing that for many years you have been a judge over this people.” Like Tertullus, Paul also begins by appealing to Felix’s goodwill and fairness, implicitly declaring his own innocence.

Paul offers a brief Narration in Acts 24:11 – “As you can find out, it is not more than twelve days since I went up to worship in Jerusalem.” This very brief statement tells us two important facts: As one who worships, Paul shows that he is a person of character. Paul also mentions the timing to show that he was a devoted worshiper who came to Jerusalem for the Feast of Pentecost. Paul’s Narration was aimed to convince Felix that someone such as himself who traveled so far to worship is not the kind of person who would try to profane the temple.

In the next verse we see Paul’s Proposition, his clear and simple refutation of Felix’s charges. Acts 24:12 – “They did not find me disputing with anyone in the temple or stirring up a crowd either in the synagogues or throughout the city.” Notice the plural “they.” Tertullus had made the accusation against Paul, but remember, he had been hired to represent Paul’s accusers (the Jewish high priest and elders).

Paul’s well-thought-out Proof then follows in Acts 24:13-17 – “Neither can they prove to you the charge that they now bring against me. But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets. I have a hope in God—a hope that they themselves also accept—that there will be a resurrection of both the righteous and the unrighteous. Therefore I do my best always to have a clear conscience toward God and all people. Now after some years I came to bring alms to my people and to offer sacrifices.”

In Ancient Rome, the burden of proof rested with those making the accusation. So, Paul begins by pointing out that his accusers had made baseless accusations against him without proof. Paul continues to show that he is a person of character, not the kind of person who would have committed the crime he was charged with. Notice Paul’s admission in verse 14: “I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets.” But also notice that his admission does not mean he is saying that his deed was wrong or that he needed to ask pardon for it. In this admission, he is confessing a non-crime. This is a brilliant strategy, because it shows Felix that this situation has nothing to do with any violation of Roman law. Paul shows that it is unworthy of Roman trial or execution because it concerns only an internal Jewish law.

More than that, Romans respected Judaism because of its great antiquity, because ancestral tradition was regarded as a source of social and political stability. Paul knew this full well, so by stating that “I worship the God of our ancestors,” he succeeded in showing Felix that the Christian faith springs from the Jewish law and prophets. This meant that he could legitimately call for the same protections for Christianity that Judaism enjoyed. Another masterstroke we see in Paul’s defense is his mention of the resurrection to come. Felix was familiar enough with Jewish beliefs that he would have known Paul was speaking for the majority in his statement here (as only a small minority denied the resurrection). Paul goes on to link this belief with his good character, an important rhetorical strategy.

Finally, Paul showed solidarity with his people, the Jews, and their customs, by declaring his intention to “bring alms to my people.” Almsgiving in Judaism is far more than just a spontaneous act of goodwill; it is a highly regarded, ethical obligation.

That brings us to Paul’s Conclusion in Acts 24:18-21 – “While I was doing this, they found me in the temple completing the rite of purification, without any crowd or disturbance. But there were some Jews from Asia—they ought to be here before you to make an accusation, if they have anything against me. Or let these men here tell what crime they had found when I stood before the council, unless it was this one sentence that I called out while standing before them, ‘It is about the resurrection of the dead that I am on trial before you today.’”

Notice that when Paul was arrested, he had been worshiping God in the Temple, which was supposed to be a place of refuge. Where were those original Temple accusers now? They were not even present at Paul’s trial before Felix! The accusers now in the room with Felix had not even been at the Temple the day Paul was arrested! This means that there were no eyewitnesses, so there could be no cross-examination. Paul’s wraps up his defense by stating the undeniable conclusion, “It is about the resurrection of the dead that I am on trial before you today.”

Now Felix had to decide whether to side with members of Jerusalem’s aristocracy or with Paul. By all accounts, Paul’s case was airtight. Under Roman law, with no facts, no proof, and no eyewitnesses, Felix should have thrown out the case. But then, as now, the justice system was broken.

What happened next? Felix procrastinated for two full years, after which time Paul was sent to Felix’s replacement, Porcius Festus, after which Paul appealed to the Emperor and was finally sent off to Caesar Agrippa II, which is where we’ll pick up the story next week.

Felix is locked in his Roman world, his Roman mindset. Felix is caught up in the world of power, money, and politics and tries to get Paul to join him in that world. Felix cannot grasp what Paul is saying, that there is a new way of living that is rooted in the life of Jesus and is accompanied by justice, righteousness and freedom. Felix treats Paul as an object, an entertainment, a diversion, in a tragic disregard for life and truth. But Paul has already decided who he’s gonna trust. He knows he is innocent. He has made his defense, but he doesn’t trust in his rhetorical skill. Paul trusts in God to be his advocate; he leaves the outcome to God. Paul has decided to follow Jesus, and continues to seek first God’s kingdom and his righteousness (Matthew 6:33).

It’s easy to get caught up in trusting the wrong things. I invite us to examine ourselves today in three areas in which we may have misplaced our trust. Holy Spirit, we ask you to shine your light in our hearts and minds!

We may have placed our trust in systems in which we may have encountered justice, but others have suffered. Our Scriptures today may have reminded you of similar situations in our world today in which justice has become entangled with political or social concerns. Those who are caught in these entanglements – the poor, the oppressed, the marginalized – are the ones who most experience harm, pain, and suffering. May we not ignore their cries. In broken systems of justice, especially where power, money, or politics are involved, how can we trust God and speak up for the poor, the oppressed, and the marginalized? How can we act on their behalf in the name of Jesus and in the power of the Holy Spirit? How can we more effectively pray? How can we welcome the Kingdom of God to every dark corner of the world? Who you gonna trust?

We may have placed our trust in gifted speakers or writers whom we allow to influence our thinking. But just because someone is great at public speaking or writing doesn’t mean we should listen to them or follow them. Jesus cautioned us to pay close attention to words people speak in Matthew 12:34 – “For out of the abundance of the heart the mouth speaks.” If we fail to notice when someone says false or evil things, we may fail to see the suffering they are inflicting on others. How can we become better listeners? How can we guard against the dangers of listening to or in any way participating in the misuse of clever words? How could our courageous responses change the status quo? Who you gonna trust?

We may have placed our trust in ourselves. Even though Paul was incredibly talented and experienced, he did not place his trust in his own gifts, graces, or growth. Paul gratefully welcomed and used every good thing God had given him. Paul worked hard to learn and develop all kinds of skills. In Mere Christianity, C. S. Lewis said that a truly humble person will “not be thinking about humility: he will not be thinking about himself at all.” Pride says “I want to hide” just as much as it says “I want to shine” because in both cases the emphasis is on “I want to.” Paul humbly trusted in God. How can we more fully present our whole selves to God as a living sacrifice? How can we gratefully welcome and use all of the gifts and graces that God has given us? In what areas can we learn and develop skills for the Kingdom and glory of God? Who you gonna trust?

Proverbs 3:5-6 – “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.”

It is clear that God wants us to trust in the Father, Jesus Christ, and the Holy Spirit with all that we are. We trust God by submitting to God. And the result? “He will make your paths straight.” Let’s consider what that phrase does NOT mean. It is not saying that God will make our paths uncomplicated, safe, easy, or trouble-free. It is not saying that God will map out a path for us and then leave us to traverse it on our own.

The Hebrew phrase translated “he will make your paths straight” literally means “he shall direct your paths.” God is with us, directing us in each part of our journey. Think about what kind of path you would be on in which you would need someone to direct you. If our paths were completely uncomplicated, safe, easy, and trouble-free, we wouldn’t need a guide. And yet the Holy Spirit is described as our guide.

“He shall direct your paths” also indicates that God is directing us on a way that is right, pleasant, and prosperous. How does God direct us in that which is right? God is a holy God who desires intimate relationship with us and knows every inclination of our hearts and in which ways we need to be directed toward that which is right and good. How does God direct us in that which is pleasant? God is a blessing God who wants us to both tend to and enjoy the beautiful creation in which we live such that it is pleasant for all. How does God direct us in that which is prosperous? God is a knowing God who understands our deepest needs and wants us to prosper in every possible way, ordering our desires to the highest and best.

Who you gonna trust? I want to close with a prayer written by Vincent Strambi as he meditated on the cross of Christ. Strambi was an early 19^th century Bishop notable for his care for the poor. He was cut off from his diocese when he refused to take an oath of allegiance to the empire in which he lived. He refused to compromise his trust in God by trusting in any lesser kingdom. May the Lord give us the grace and courage we need to have undivided hearts and to trust in God.

Jesus, by this Saving Sign,

bless this listless soul of mine.

Jesus, by Your feet nailed fast,

mend the missteps of my past.

Jesus, with Your riven hands,

bend my will to love’s demands.

Jesus, in Your Heart laid bare,

warm my inner coldness there.

Jesus, by Your thorn-crowned head,

still my pride till it is dead.

Jesus, by Your muted tongue,

stay my words that hurt someone.

Jesus, by Your tired eyes,

open mine to faith’s surprise.

Jesus, by Your fading breath,

keep me faithful until death.

Yes, Lord, by this Saving Sign,

save this wayward soul of mine.

Amen.