January 15th, 2022

This Sunday is the Second Sunday after the Epiphany, and we will start to look at the 1 Corinthians [12:1-11] in the Epistle texts. In this writing last week, we started to look at how Christianity was received in Rome, the center of the world at that time, and within that work we also looked at how it was a ‘necessity’ for St. Paul to visit Rome—not to be a tourist, but to witness, to testify, to be a martyr [that is literally what the Greek word is in Acts 23:11].

The journey to Rome will be a significant one for St. Paul. And since he was a Roman citizen, it does seem most appropriate for him to go. Within this writing, this trip to Rome will take a few weeks to cover. What does St. Paul say about the One who wanted him to go, and how do others respond to him (and to Him)?

After St. Paul’s arrest, there was an attempt to kill him by the Jews. The commander in charge of Paul took appropriate action to protect him, since Paul was a Roman citizen, and the commander wrote the following letter to Felix, the governor (and this is given in a somewhat-literal translation):

Claudius Lysias, to the most excellent governor Felix, greeting.

This man, having been arrested by the Jews and about to be killed by them, I rescued, coming on [the scene] with the soldiers, having learned he is Roman. And being minded to know fully the cause on account of which they were accusing him, I brought [him] down into their council; whom I found, being accused about questions of their law, nothing worthy of death or of bonds, having a charge. And being revealed to me to be a plot against the man, at once I sent to you, commanding also the accusers to say to him before you [Acts 23:26-30].

In stark contrast to that, right before St. Paul gives his testimony to Felix, there are some accusations against Paul by an attorney named Tertullus. He was there with Ananias, the high priest of the Jews, and some elders (and this, again, is a somewhat-literal translation):

Much peace obtaining through you, and reforms coming to this nation through your forethought, both in everything and everywhere we welcome, most excellent Felix, with all thankfulness. But in order that no more I hinder you, I beseech you to hear us briefly in your gentleness. For having found this man a plague and moving rebellion [literally ‘standing’, and implying ‘standing against authority’] to all the Jews throughout the inhabited earth and a ringleader of the Nazarenes’ heresy, who also attempted to profane the temple, whom we also laid hold of. From whom you yourself will be able, having examined concerning all these things, to know fully of the things we accuse him of [Acts 24:2b-8].

The style is somewhat complicated, and there are some differences among some manuscripts (you may find some footnotes in some translations). But the attack on St. Paul is very clear. And the news from the perspective of Tertullus seems rather bad. And did you notice how he tries to gain Felix’s favor, even before he mentions his name, by showering him with compliments?
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There is a purpose to exaggeration. There is even a purpose in name-calling; we need to know what to call certain things. But if exaggeration is overused, it becomes useless. And it is no exaggeration to say that Jesus, that Nazarene (What good can come from there?), died for all sin.