The Divine Commission Of the Apostle Paul Examined And Established.

Adapted From a Sermon By

The Rev. Isaac Watts, D. D.

When the accusers stood up, they brought no charge in his case of such evils as I supposed. Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive. Act 25:18-19

This morning we will consider the commission of the Apostle Paul. His teaching has always been attacked throughout the ages as it is in our day. So it is important that it be firmly established in our minds that his commission was indeed divine, inspired by the Holy Spirit and to be taken as the Word of God.

Acts Chapter 25 verses 18 and 19 state: When the accusers stood up, they brought no charge in his case of such evils as I supposed. Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive.

The history which introduces these verses may be summarized as follows:

The Jews were extremely angry against the Apostle Paul for preaching the gospel of Christ with such freedom and boldness in several places; and when they found him at Jerusalem, they took the opportunity to seize him, and bring him before the magistrate, with serious accusations; but he defended himself so well, that the magistrates found no reason to punish him. The Jews then waited in hiding to assassinate him, or murder him in secret; which when it was discovered, he was sent by night to Cesarea, to be judged by Felix the governor; and there he was held in prison two years, until a new governor, Festus, came into the province.

The Jews still held on to their malice against Paul, and when they could not obtain what they wanted from Felix, they hoped to persuade Festus to grant it to them: And when Festus had heard what charges the Jews brought against him, and when Paul appealed to Caesar, perhaps fearing that Caesar would comply with the unjust desire of the Jews, Festus had a mind to hear the whole cause, that he might send him a more detailed account. Now king Agrippa being there on a visit, Festus tells Agrippa the story in this speech, of which our text is a part.

And from these words we may take the opportunity to make these three observations.

I. Civil governors among the heathens, before they were taught to persecute the Christians, thought it strange to have matters of pure religion brought before them, where the state and the peace of it was not concerned.

II. The resurrection of Jesus Christ from the dead is the grand question in our debates about Christianity, and which we are eager to uphold, in vindication of our religion.

III. Paul would not have affirmed Jesus Christ, a dead man, to be alive, without very good proof of it; knowing that the whole religion which he taught the world depended on the truth of it.

I. First observation. Civil governors among the heathens, usually in ancient times, thought it strange to have matters of pure religion brought before them.

Festus imagined some dreadful accusation of sedition or murder was brought against Paul, or some high crime against the state, when he was with such fury brought before him; but nothing of the kind came to light. the Apostle Paul expressly says, he had walked uprightly before God and man, and been careful to keep a good conscience toward God and men; a conscience free of offence; and after many years, he came to bring alms to his own nation, to do his country a kindness, and the Jews seized him, upon pretense of his opinions being contrary to the religion of their nation.

The great purpose of civil government, and the institutions of the law among men, is to keep the peace, to safeguard the persons and properties of mankind who are innocent, from all manner of injury; and there is nothing more of religion which comes within their authority, than is absolutely necessary to secure the public peace.

Now, interestingly, on this account, and that with some appearance of reason, it has even been supposed that atheists, or those who deny God, or his providence, or his government of the world, may be justly punished by magistrates, so far at least as to be banished from their dominions: because they who deny the knowledge and justice of a God, a superior Governor, can give no security by oaths, of their allegiance or loyalty to any government whatsoever; and will break all manner of bonds when they can do it safely.

But where some divine power is owned and acknowledged, who knows and will punish perjury and falsehood, the civil governor has no farther power in affairs of pure religion, where the peace of mankind, the property of man, and the safety of the state are not concerned.

This was the notion of the wiser and better heathens by the light of nature, and therefore you do not find them usually quarrelling about their gods, and bringing one another before courts of justice, because of their contentions and differences in matters of their religion: Nor would the magistrates put up with it. This appears in the case of the Apostle Paul, at Corinth; Acts 18. 12-16. But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal, saying, “This man is persuading people to worship God contrary to the law.” But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.” And he drove them from the tribunal.

But then Gallio was much to blame in the 17th verse, where he paid no attention to the Greeks beating Sosthenes, an innocent man, being the ruler of the synagogue; which was a crime against the peace of the city, and an offence against the government, which Gallio ought to have resented.

But however the civil magistrates among the heathens had nothing to do in matters of pure religion, yet the Jews were continually running to the civil magistrate with their charges against those who opposed their religion, or any part of it. And this is the plain and apparent reason of it: The government of the Jews was a theocracy; God was their King as well as their God; the law that he gave them by the hand of Moses was the law of their secular affairs as well as the rule of their religion: and therefore the high priest was made a judge in many civil affairs as well as religious. Their religion and their civil government were so interwoven by God's being their King as well as their God, that there were many crimes in religion to be punished by the civil magistrate, by the appointment of God himself; which makes the case of the Jews different from the case of all other nations under heaven: For no people except the Jews ever had God for their civil and political governor and lawgiver.

Christianity does not claim, or assume, or pretend, to any such privilege or power: It does not alter this matter from what the light of nature has determined: It introduces no new civil government, but leaves all these matters as it finds them; and since the Judaic state and government are abolished, no magistrate on earth now has the power to inquire or command, to rule or punish, any further in matters of religion, than to see that the state suffer no damage, and the peace of mankind and the government be protected.

But this has been the unhappiness of Christians almost in all ages since Christianity began. They have been cited before magistrates, and punished even by their fellow-Christians, as well as by the Jews and heathens, for those notions and practices in which the magistrate has no power. This the Jews began as we see very early, and the Roman governors and heathens have carried it on; and Christian magistrates have carried this matter to the height, but it is in the antichristian church.

They have done this by bloody persecutions, racks, torments, and murders of the best of their fellow-Christians, where the very light of nature dictated to the best and wisest of heathens, that they had no power or authority; and it is a plain confession of it where Festus and Gallio were not willing to meddle; nor would Pilate himself, who crucified Christ, have done it if the Jews had not almost constrained him; as sufficiently appears in the history of the death of Christ.

Let us remember then that the religion of Christ is not built on the wisdom or power of man, nor does it need such a support. All that Christianity needs, is to have the persons and property, and peace of its professors, secured against the outrages of wicked men. Its own truth and excellency, and divine authority, will make its own way into the world by the influence of the Holy Spirit, where human powers do but let it alone, and preserve it from the unrighteous violence of its neighbors.

II. Second observation. The resurrection of Jesus Christ from the dead is the main article, and the grand point, which private Christians and ministers ought to be eager to maintain in the vindication of their religion.

This was the point that stood out, and showed itself with such evidence in the debate between the Apostle Paul and his accusers, when Festus gave them a hearing, that he makes a special remark on that, as though it were the most conspicuous and remarkable article of their contention. Peter and Paul were the two chief preachers among the Christians who are recorded in Scripture, and you find them continually insisting on the resurrection of Christ. It was mainly the resurrection of Jesus Christ from the dead that was the matter of Paul's supposed heresy and crime, as Festus understood the matter. This was the great point of contest.

Why is this?

Reason I. The first reason is because this article of the resurrection of Christ is a very effective proof of his divine commission.

This point, whether Jesus Christ, who was dead, is now alive or not, is a question of such importance, that the Christian religion stands or falls with it. It is certain Jesus Christ was once dead; this the Jews admit, this Festus takes for granted: Jesus was certainly crucified, a spear run into his side, his blood was spilled, he was buried, and Pilate the governor and the priests sealed up the tomb, to guard it against all possible fraud of stealing away the body.

Now if he is not risen again, his religion is not true, his pretenses are empty; he was not sent from heaven, nor is he a prophet or messenger of God. The Apostle Paul grants, if Christ has not been raised, then our preaching is in vain and your faith is in vain, ...you are still in your sins, and we who preach a risen Jesus, are false witnesses; 1 Cor. 15. 14, 15. But on the other hand, if Jesus be alive, then his religion is divine. Consider these two reasons for this assertion.

1. It is an undeniable proof of his divine commission, because the prophets foretold this resurrection concerning the Messiah, though in more obscure language and darker expressions. Now if he had not risen from the dead, then Jesus had not been the Messiah whom the prophets foretold. See Acts 26. 6, 8. for thus the Apostle Paul pleads: And now I stand here on trial because of my hope in the promise made by God to our fathers, - Why is it thought incredible by any of you that God raises the dead? 1 Cor. 15. 4. Paul owns that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures. Acts 13. 32, &c. What God promised to the fathers, this he has fulfilled to us their children by raising Jesus. Isaiah 52. 9-12. He poured out his soul to death...He shall see his offspring; he shall prolong his days. Psalm 16. 10, 11. You will not abandon my soul to Sheol, or let your holy one see corruption. You make known to me the path of life.

But on the other hand, if he did rise from the dead, this is a thing which a mere man could not do by his own power, nor would the holy and all-wise, and true and faithful God, allow any evil powers to do it for the vindication of an imposter: and therefore he must be the true Messiah.

2. It is also a very effective proof of his commission from God, because Jesus Christ foretold this concerning himself; John 2. 18, 19, 21, 22, that is that he should rise from the dead: Matt. 16. 21. The miracles which Christ performed were very great, and sufficient to prove his divine authority: But since he declared such a prophecy concerning himself, if this prophecy had never been fulfilled, it would have weakened the force of his miracles, and given us reason to suspect what power they came from. And so his rising from the dead was the great and crowning miracle that confirmed all the rest.

Now considering this resurrection from the dead to be foretold by the prophets, and by himself in his lifetime, this was as great a testimony as could be given of God's approving him as a prophet sent from heaven: For it is the peculiar property and work of God to raise the dead. See Rom. 4. 17. This is God's exclusive right. Surely he must be no common favourite of heaven, on whom the great and almighty God bestows such a privilege; Acts 3. 13, 15. As we read in Acts, You killed the Author of life, whom God raised from the dead. To this we are witnesses.

Reason II. What is a second reason why the resurrection of Jesus Christ from the dead is the main article of the Christian faith? It is because as his rising from the dead is the great proof of his mission, so the resurrection of Christ is the great foundation of the Christian's hope, which is apparent in several ways as:

1. This was a testimony of his having answered the end for which he died, having made full atonement for sin, and his being released from the hands of punishing justice, Acts 2. 24. Rom. 4. 25. Rom. 8. 34. He took our sins on himself, he bore the punishment of our iniquities; 1 Pet. 2. 24. He himself, says Peter, bore our sins in his body on the tree, &c. And death is the wages of sin. Now when he had taken our sins on himself, unless he had made full atonement and expiation for sin, he would have lain under the power of death still: but being raised from the dead, it shows that divine justice has received full satisfaction for sin: and the way is open for the justice of God to receive sinners into favour.

2. This is the beginning of his exaltation and his power, to bestow all the blessings of the gospel, sanctification, salvation, and eternal life; as well as all the gifts of the Spirit which confirmed his religion. As in Acts 2. 32, 33, 36 where we read This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing; Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified; Acts 5. 31. God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. — His government, his intercession, his coming to judgment, all depend on this; and his power to bestow heaven on his disciples, as well as his power to punish the wilful, and obstinate, and impenitent, who renounced or rejected his name, his gospel, and his salvation.

3. This Jesus Christ, risen from the dead, is the prime foundation of our most glorious expectations; it is the pattern and pledge of our final hope and blessedness: Because I live, you also will live, said our blessed Lord; John 14. 19. 12. 26. where I am, there will my servant be also; 1 Cor. 15. 20, 49. Christ has been raised from the dead, the firstfruits of those who have fallen asleep: Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven; 2 Cor. 4. 14. Knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. See more John 14. 2, 3. I go to prepare a place for you, — that where I am you may be also. Eph. 2. 5, 6. Even when we were dead in our trespasses, God made us alive together with Christ, — and raised us up with him and seated us with him in the heavenly places in Christ Jesus.

And consider this: If you are furnished with convincing arguments that Jesus Christ is risen from the dead, then you may be assured your religion is true; though there may be twenty little objections that you cannot easily answer: You may be assured also that all the blessings of this religion are provided and ready for his faithful followers.

Is it certain that Jesus is risen from the dead? Then my sins are fully atoned for and forgiven if I trust in him, and give myself up to him; Rom. 8. 33, 34. Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us; that is, as appears from the verses we have just heard, for all those who believe or trust in Christ.

Then he has all power to sanctify and save me, if I commit myself into his hands: Eph. 1. 17, 10, 19. and 2. 1, 5, 8. You has he made alive who were dead in trespasses and sins. We are made alive together with Christ, and saved by his grace; that is we who have trusted in Christ; Eph. 1. 12. — Then I will be raised from the dead, as sure as if it were done already; for he is the pledge and pattern of the resurrection of all his followers; Rom. 8. 11. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. — Happy souls are they! who have given themselves up sincerely to this all-sufficient Savior, and can apply these and so many other consolations to themselves. (see in 1 Cor. 15.).

III. We come to the third and closing observation.

Paul would not have affirmed Jesus Christ, who was dead, to be alive again, without very good proof of it.— Here these two things are to be carefully considered:

1. Why Paul would not have affirmed it without just grounds.

2. What particular reasons Paul had to believe it; or what good proof he had of it.

In the first place consider why Paul would not have affirmed it without just grounds: These are some of the considerations to make this evident:

1. He was a man of good understanding, of great discernment as well as good learning, and he could not so easily have been imposed upon in a thing of that importance, which was done in his own country, and in its most important city, in his own day and time, and when he had abundant opportunities to have searched into the truth or falsehood of it, and his whole nation was focused on it. Now that he was a very capable man, the good sense and reasoning which appears in his writings sufficiently testify this character. He was a young man when he was converted, and he was brought up in Jerusalem, at the feet of Gamaliel: He must have had great opportunities for investigating the history of the life, doctrine, and death of Christ, and of the report of his resurrection, among his own countrymen.

2. He seems to be a very sincere, faithful and honest man: This his whole conduct shows, if we consider how he appears to have an honest zeal for his religion while he was a Pharisee, as well as afterwards; diligently and openly pursuing what he professed: No flaw was found in his morals: No charge of hypocrisy; Acts 23. 1. I have lived my life before God in all good conscience up to this day, he can say. Nor are his morals put in doubt by his worst adversaries.

3. He was once a fierce and violent enemy to Jesus Christ, and his name, and his gospel, and his followers; Gal. 1. 13. I persecuted the church of God violently and tried to destroy it; Acts 26. 11. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities; 1 Tim. 1. 13. Though formerly I was a blasphemer, persecutor, and insolent opponent. This was sufficiently witnessed by his own countrymen, the Jews.

It has been sometimes said by unbelievers, that testimonies of the resurrection of Christ came only from his friends, and that you have none of the heathens, or professed Jews, bear witness to it. Here is a professed Jew, and a violent enemy to Christianity, who bears strong and constant witness to it. But it could never be supposed that he should continue an enemy and an unbeliever of Christianity, after he believed that Christ was risen from the dead, and thereby so evidently proved that he was the true Messiah.

4. He spent his whole life afterwards with much zeal and effort, in publishing this truth, that Jesus Christ was risen from the dead, and the doctrines which depend on it. He preached this gospel to a multitude of towns and cities among the heathens, who were utter unbelievers, besides his upholding this doctrine always among the unbelieving Jews.

5. He exposed himself to perpetual dangers and difficulties, and to many persecutions, by affirming it, and even to death itself; and that without any hope of riches, honours, or pleasures in this world; Acts 20. 23, 24. The Holy Spirit testifies to me in every city that imprisonment and afflictions await me. But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.

Now put all these things together, and can it be supposed that any man, a wise, an ingenious and learned man, faithful and sincere, an enemy to Christianity, and of the name of Christ, should be so effectually convinced of the truth of the doctrine of Christ, and of the facts which support it, as to spend his life in preaching this gospel, and to die for it, if he had not abundant ground to believe it?

And if Paul believed it with such evidence, we may safely do so also.

May the Lord help us all to put all our trust and hope in Him