And Paul for the second time, defends himself by telling the story of his conversion, his first encounter with Jesus, on the road to Damascus. That makes it the third time Luke actually writes this story in the Acts of the Apostles. It's obviously a pretty important story – just as our story of encountering Jesus is important, for us, and for the people around us who are trying to figure out what we, and our message, is all about.
So Paul tells his story of how he lived from his youth as a strict Pharisee – the most rigorously law-keeping branch of Judaism. How he thought he had a duty to oppose Jesus and his followers to the death. How he went to Damascus with arrest warrants against the Christians there, and how he was surrounded by a blinding light and heard the voice of Jesus asking him ‘Saul, Saul, why are you out to get me? It is hurting you to kick against the things that are pushing you towards faith, just like it hurts an ox to resist when someone is trying to make it go forward by prodding it with a sharp stick. You're kicking against your conscience and against your destiny, Paul”
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Then he heard the Voice: “I am Jesus, the one whose memory you are trying wipe off the face of the earth” and then Jesus went on “I’m sending you off to open the eyes of the outsiders (gentiles) and to present my offer of sins forgiven, and a place in the family...” (v 15-18) Paul doesn't give the rest of the details of his conversion, but jumps in to say that he was immediately transformed. “I couldn’t just walk away from a vision like that!” (v 19) He was hooked from then on he lived his entire life to tell everyone about Jesus.
Before we go on, let me ask you a question. Do you have a Jesus story? Do you have a story of Jesus' intervention in your life and of a transformation, happening in your life because of Jesus?
Paul's Point
The reason Paul has told his story, is to demonstrate the reason why he is a prisoner. He has sound “Jewish” pedigree, but the Jews had grabbed him and tried to lynch him in the temple “because of this ‘whole world’ dimension” and God's “help” (v 21) came through the Roman authorities. Two years in prison, plenty time to think things through, hasn't changed Paul’s mind. He is still committed to this vital principle that the Good News of Jesus is for the Whole world. And that this principle is no new idea: it is “what the prophets and Moses said would happen — that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles.” (v 22f )
People, we need to check out our commitment to this principle: “the Good news of Jesus is for all people everywhere.” The Church is the “Body of Christ” — continuing what Jesus began to do and teach; crossing bridges; getting alongside lost and broken people; moving out of the religious ghetto. The call to be a mission oriented Church is not some newfangled fad. It is at the core of our faith, the centre of Scripture, the heart of God.
Problems with Paul...
The pagan governor: “Paul, your learning has driven you mad!” (v. 24)
The Jewish King: “Paul, it sounds as if you're trying to convert me!” (v. 28)
These two responses have very contemporary feel: Festus has been doing his best to look even-handed, fair, and reasonable. But here he shouts out, interrupts Paul, and although acknowledging Paul's education, questions his sanity. It's quite condescending and typifies the attitude of postmodern secularism, which feels free to ridicule what it cannot place within its own categories.
Millions of people this week have been saying “je suis Charlie” in response to the terrorist attack at the offices of the French magazine. As Christians, we absolutely condemn the violent attacks in France and Belgium – as well as the massacre of many hundreds in Baga, Nigeria by Boko Haram. But we also condemn the secularist culture that rejects the idea of the sacred. Secularism is like religion: cartoonists and comedians are its prophets; mockery is its liturgy; “nothing is sacred” its creed and it sacrifices the reputations and sensibilities of others. What Charlie Hebdo has published is no more clever than the sort of thing that gets drawn on lavatory walls.
So as Christians, we will meet people who will suggest that what we believe shows we are just a wee bit flakey. And if you’re one of these people, we're not impressed because you’re nothing new!
And when Paul directly challenges king Agrippa, “Do you believe the prophets?” the King is stuck. If he says “no” then he's denying his Jewish faith. If he says “Yes” then he sees Paul's reply coming at him like a freight train: “The you must accept that Jesus is the Messiah”. So he makes a light-hearted little joke “Surely you're not trying to make me a Christian so quickly!” And for many people today, it's simply about sidestepping that challenge.
The idea that King Agrippa, surrounded with pomp and the trappings of his own importance, could throw his lot in with the despised Christians, seemed indeed a joke. “You may have been suddenly converted by heavenly vision but I am not easily convinced.”
It doesn’t matter how watertight our arguments may be. There will be those who will simply say “Now hold on. You're not out to get me to sign up, are you?”
- “You Christians are nice people; if it works for you, fine... Everyone to his or her own ideas.”
- “It's been a great discussion. But religion isn't something I want to be committed to. I don’t actually want my life to change!”
The Difference with Paul
“That’s what I’m praying for, whether now or later, and not only you but everyone listening today, to become like me—except, of course, for these chains!” (v. 29)
What motivated Paul? The desire to see everyone entering into a living faith in Jesus Christ. However long or short it might take, what Paul wanted for everyone he met, was that they might share his faith and his vibrant experience of the living Jesus. Are we motivated by the desire to see everyone trust in Jesus? Are we able to say we want everyone to “become like us”?
Paul's chains were only on the outside. Paul “is the dominating personality in the scene” (says William Barclay). Festus almost banters with him more like a debating opponent or a friend arguing in the pub,than a judge and a prisoner; and When King Agrippa speaks it seems like he rather than Paul is on trial. At the end of Paul's speech, he has proved himself innocent: “if he had not already appealed to Caesar he could have been set free. It's Paul, not Felix or Agrippa who is in control, because it is God who is in control.
So Paul’s words "I wish that everyone was as I am - except for these chains" takes us back to our testimony, our story of Jesus at work in our lives. How passionately we wish everyone knew Jesus, will be determined by how real is our story of transformation by Jesus and his kingdom. And by the way, Passion for Jesus will not condemn us; in the end it will vindicate us!
© Gilmour Lilly January 2015
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