All right, now, in chapter 24 they bring down a man to accuse Paul, and this is a great study here, from verse 1 to verse 8. And this is a picture of a professional politician spreading it on thick, and this is the man that they use to butter him up.

24:1 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.

2 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,

3 We accept it always, and in all places, most noble Felix, with all thankfulness.

4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.

5 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:

6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands,

8 Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.

9 And the Jews also assented, saying that these things were so.

Twenty-four:1: “And after five days Ananias the high priest descended with the elders, and with a certain orator.” An orator is a professional speaker.

“Named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying.” And this is the old political heave-ho.

“Seeing that by thee we enjoy great quietness.” Going to butter him up. You ought to read Jewish history at that time. Boy, there were revolts going on, taxes going up, and people getting shot and murdered and assassins — that guy loose with the Egyptians with 400 people down in the wilderness.

“We enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence.” He just killed about 5,000 of them in some revolution. Kind of like the Kennedy administration.

“We accept it always, and in all places, most noble Felix, with all thankfulness.” Make him feel good.

“Notwithstanding, that I be not further tedious unto thee.” Tiring, “tedious.”

“I pray thee that thou wouldest hear us of thy clemency a few words.” Now, “thy clemency” is a title, like “your highness,” “Honorable Judge So-and-So,” “the Worthy So-and-So,” “the honorable Senator from So-and-So.” “Thy clemency.”

“A few words. For we have found this man a pestilent fellow.” A pest! And a pestilence is a sickness that spreads. So he’s bad for the H.E.W.

“We found this man a pest. A pestilent fellow, and a mover of sedition.” Made him as a revolutionary.

“Among all the Jews throughout the world, and a ringleader.” See how it’s worded? If you want to knock a guy’s administration, you say, “During the Kennedy regime.” See, you just change the word. You don’t say “administration;” you say, “regime.”

There are all kinds of ways, you know, to doctor that thing and make it come through. The masters of it are the Associated Press and the United Press. I mean, boy, you talk about a brainwashed propaganda doctored-up thing, boy, that’s it. Those writers said, “Fire-breathing evangelists said the purpose of modern preaching is a bland preacher preaching to a bland audience trying to get them to become more bland.” Well, now, he said, “Some fire-breathing preaching said that.” I know who said that. Vance Havner said that. Vance is not a fire-eating, fire-breathing preacher. He’s one of the quietest, most gentlemanly, cultured, slow-talking, talking, quiet gentlemen in the ministry. But because the writer of a newspaper didn’t like what he believed in, then he misrepresented him and wrote up the article. They’re always doing that. They’re always doing that.

Oh, they’re smooth. Wallace was up before a bunch of them one time, and he said, “You know what the trouble is with all these newscasts? It’s the professional speakers. They get a nice-looking guy up there with a nice suit and a nice tie and a nice haircut, and get him up there to put up this smooth stuff, and folks believe it because he sounds nice and looks good. Well, the fellow may not have a brain in his head. He may be a chronic drunk. He may not know a word he’s saying; what he said, he memorized off the teletype.”

Wallace was in a meeting one night, and they got to talking to him, and one of them said, “Well, tell me something,” he said, “Do you think you’re the smartest man in this country and know more than all the rest of us know?”

And he said, “No, I’m not the smartest man in the country. But I’m the smartest man on this program!”

He gave a good answer, brother. And he probably was!

“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.” Now, see, if he said “a bishop of the denomination,” it wouldn’t have cut. Or, if he said, “A leader of the persuasion.” But, “A ringleader of the sect.” You see, that’s all worded just right.

“A ringleader of the sect of the Nazarenes.” “Sectarian,” we say — a split, splinter group. Off-brand, freelance, wildcat, independent, alien immersion — you know, that kind of business.

“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.” Now, he tells on Lysias. He tells the truth.

“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.” They agreed. “Saying that these things were so.”

24:10 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:

11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.

12 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:

13 Neither can they prove the things whereof they now accuse me.

14 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:

15 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.

16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

17 Now after many years I came to bring alms to my nation, and offerings.

18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

19 Who ought to have been here before thee, and object, if they had ought against me.

20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council,

21 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.

“Then Paul, after that the governor had beckoned unto him to speak, answered.” Now watch the difference: “Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself.” No buttering up. No flattery. No compliment. But polite, polite. “As much as I know that thou hast been of many years a judge of this nation” — which he had been, truth.

“I do the more cheerfully answer for myself.” The Lord told Paul back there in the previous chapter, “Be of good cheer.” So he says, “I answer cheerfully.”

My wife says that’s the most disliked word in the Bible, that word “cheerful,” “cheerful,” “cheerful.” People don’t like to be “cheerful.” “Cheerful” means to be happy in spite of circumstances. “Cheer up.” The British say, “Cheers,” you know, when they give a toast.

Paul said, “I have learned whatever state I’m in therewith to be content.”

We all have little words we don’t like in the Bible. I got one there that says, “Be pitiful,” “Be courteous,” it says over in 1 Peter. In the Greek it doesn’t mean that.

Eleven: “Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.” Welllllll ... you know ... he was at the Temple in the act of worshipping, but who’s trying to kid who? I mean, do you think Paul didn’t know where to worship? You think he didn’t know “They that worship God must worship Him in spirit and in truth”? He didn’t go to Jerusalem to worship.

“And they neither found me in the temple disputing with any man, —” true “— neither raising up the people, —” true “— neither in the synagogues, —” true “— nor in the city: —” true.

“Neither can they prove the things whereof they now accuse me.” True. He states his case. Now he’s innocent until proved guilty.

“But this I confess unto thee.” Now, watch. He never misses, see? Now he’s going to lower the boom on him. He’s going to give him the word. Whenever you get yourself in a mess like that, don’t forget the chance to witness.

So he says, “But this I confess unto thee, that after the way which they call heresy.” Didn’t say it was a heresy, but they’ll called it a heresy.

“So worship I the God of my fathers, believing all things which are written in the law and in the prophets.” He’s a bibliolator. He believes everything written in the law and the prophets. He believes in all things.

And he says, “The way I worship, they call heresy.” Isn’t that remarkable showing up in the same verse? If you believe all that Bible, you know what you’re going to be called by orthodox people? You’re going to be called a heretic. You might just as well get ready to get the label.

QUESTION: I came across a woman who said, “I believe the whole Bible.” Is that a Bible-believer who told me that?

ANSWER: No, that’s a charismatic usually. When they say, “I believe the whole Bible,” they mean, “I believe that healing and tongues are for us today.” That’s what usually it is. And then say — when they do that, you can say, “You don’t believe in stealing, do you?”

And they’ll probably say, “No.”

And then say, “Well, you wouldn’t take a promise given to Israel and steal it for the church, would you?”

COMMENT (from student making a specific point about obeying the law).

Yeah, that’s good. That’s right, that’s good. Yeah, and afterward pour out the dung at the altar, you know. That’s what it says in Leviticus, yes.

I was in the airport today and coming into Pensacola out of Atlanta I heard them say, “Would the Beka party please report to the ticket counter?” I sat there for awhile waiting for someone to show up, and then it said, “Will the Beka party please report to the ticket counter?” And two fellows came by, you know, about 25 or 30, all dressed up in nice suits, real neat, quiet, nice, sweet fellows, you know — the “Beka Party.” And what’s happening over here is, Brother Horton, in order to sell his books and literature didn’t dare put “Rebecca” on it, because people would think it was a woman. So he’s taken the first two letters off his wife’s name and called “Beka Publications,” so people would buy the stuff. And all the fellows up and down the country gathering the money and doing the advance work are called “the Beka Party.” So, if they said, “Rebekah,” somebody would think it was too much women’s lib or something.

Well, 15: “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.” Now, as it turns out, that’s two resurrections. But up to here, nobody knows it, and no one knows it’s separated by a thousand years. So the just and unjust do come up at the White Throne Judgment, and are judged according to works. But then, by the same token, the just — in the sense of saved people — come up with the Rapture, and the unjust later.

“And herein do I exercise myself, to have always a conscience.” There it goes again.

“Void of offence toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings.” True.

“Whereupon certain Jews from Asia —” true “— found me purified in the temple.” Now he’s glad he did that; that covered his tracks there.

“Neither with multitude, nor with tumult.” True.

“Who ought to have been here before thee, and object, if they had ought against me.” Now, he’s done blown it, see? I mean, nobody can do anything with him now. Go back to 21:27 and notice that the people who stirred the thing up were the Jews from Asia. When he got to Jerusalem, 21:27, it’s the Jews who were of Asia who recognized him, for he’d been preaching out in Asia Minor. So, now if there’s any charges to be brought, they’ve got to be present at the trial, but God knows where they are. They came down for the Passover or Pentecost and went back to Asia Minor. You can’t go back to Asia Minor and Lystra and Derbe and Berea and find all those fellows who were down there at the Feast of Pentecost, so the whole trial’s shot.

And he said, “They ought to be here 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.”

24:22 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.

23 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.

24 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.

25 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.

26 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.

27 But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

“And when Felix heard these things, having more perfect knowledge of that way.” Now you see how these Roman governors know the Bible? They know the Bible. The Bible isn’t — he says to Agrippa, “This thing wasn’t done in a corner.” You take ol’ Pontius Pilate, he knows how to get blood off his hands. Wash your hands over a heifer. Wash them in a bowl of water. He knows all that stuff. This idea that this Bible is just some little Jewish book that’s stuck down in Palestine, that’s bushwaah. That book had a running circulation through Norway and Sweden before Christ ever showed up.

And this Roman governor here, he says he has a more perfect knowledge of that way, so he does this: “He deferred them.” He put them off.

“And said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.” All right, we’ll close there for tonight, verse 23. We’ll have a short exam next time, about a ten-minute time next time over that material.

Along in here, where were we? Twenty-three or twenty-four? Twenty-four:22. Now Paul is giving his testimony before Felix. And then, when he finishes, Felix says this, 22: “And when Felix heard these things, having more perfect knowledge of that way, —” they all knew about it “— he deferred them, —” put them off “— 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.” It’s open arrest.

“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.” Now Felix doesn’t ever get saved. And the reason he probably doesn’t get saved is because of his wife. And his wife is a Jewess, so she’s got it in for Paul, and she’s going to resist the message. And Felix trembles but doesn’t get right.

Verse 25: “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 never does. Never does. And so that’s putting off salvation. “When I have a convenient season.” It’s never convenient. The devil makes sure every time you get a chance to receive Christ is it’ll be inconvenince.

And the next thing, notice in verse 25 that Paul does not about the Body mystery when he preaches. He preaches “of righteousness, temperance, and judgment to come,” brother. See that business? There’s a vast difference between what’s revealed in Ephesians and Corinthians as part of the knowledge a Christian’s supposed to have, and the content of his preaching matter. When Paul preaches, he’s preaching repentance and faith and grace and righteousness and temperance and judgment to come. That’s what he’s preaching.

QUESTION: What’s temperance?

ANSWER: Temperance means “cool it.” Temperance means go easy. Don’t overdo it.

QUESTION: So it’s like a person with a temper, huh?

ANSWER: Yeah. Right. Amen. Paul says, “Be temperate in all things.” Paul says, “Let your moderation be known to all men.” That is, don’t overeat.

QUESTION: What is “righteousness”? Is that the righteousness of God, the temperance of God, the judgment of God?

ANSWER: Well, the way the thing is laid out, it’s, number one, you ought to do this and shouldn’t do that and should do this and shouldn’t do that, and if you’re righteous, you’ll live a certain way. Number two is, if you’re righteous, are you overindulging anywhere? If you are overindulging, you’re not right. And number three, you’ll give account at the judgment for your conduct. Boy, it’s just unsheeted hell that’s given. That’s what given. He’s telling them, “You’re not right. Straighten up. Get right.”

Temperance means don’t overeat, don’t undereat, don’t oversleep, don’t undersleep. Don’t overexercise, don’t underexercise. Don’t be praying when you should be witnessing, don’t witness when you should be reading the Bible. Don’t be reading the Bible when you ought to be praying, is what it means. It means don’t spend too much money, and don’t save too much money. Ho-ho-ho! I don’t know how to do it, man. I reach the end of the year, and my bank account is twenty bucks! Twenty bucks! I don’t know how to do it. I don’t know what to say to poor folks about “save money to get your kid to college,” I don’t what to tell them about it. I don’t know how in the world you do it, man. Get to the end of the year, and I have twenty dollars in the bank. Start over.

QUESTION: They’re always talking about “liquor temperance.” So that’s not so there?

ANSWER: No. It’s anywhere. It’s anywhere.

And “Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. He hoped also —” double motive.

“He hoped also that money should have been given him of Paul, that he might loose him.” He was holding him for ransom. Hoping for Paul to give you money is a long wait! Paul doesn’t have anything. He’s broke.

“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.” Willing to show his wife a pleasure, probably. She’s a Jewess. So he has two motives. His first motive is get along with the Jews, and his second motive is to get money. That’s what keeps a man from getting saved — sin.

Now, notice in verse 27, Paul has lost two years of his ministry. The Lord worked it out, Romans 8:28, and all this and that, but he lost two years. He spent two years in jail when he could have been out evangelizing. And that came from getting out of the will of God when he was warned clearly about going down there.