All Roads Lead to Rome
Notes
Transcript
All Roads Lead to Rome: Providential Paths for the Gospel
Introduction: The Miliarium Aureum (Golden Milestone)
0 “LARGE” 1 “LARGE” 3 “LARGE”
In 20 B.C., Augustus was appointed cura viarum (superintendent of the road system) and erected the Miliarium Aureum, or “Golden Milestone,” in the Roman Forum near the Temple of Saturn.
The Zero Point of the Empire
The Miliarium Aureum was a gilded bronze column (or marble clad in gilt bronze) that served as the notional point of convergence for all roads in the Italian peninsula and the wider empire. It was regarded as the “milestone of the city” (miliarium urbis), the “navel” or center of the Roman world. While distances were technically measured from the gates of the Servian Wall, the Golden Milestone represented the symbolic “zero point” from which all imperial power emanated.
This monument underscored the interconnectedness of the Roman world. 8 “LARGE” 9 “LARGE” 10 “LARGE”
The roads were an engineering feat so remarkable that medieval travelers later called them “The Devil’s Paths,” believing they could not have been built by men. These roads, typically 10 to 12 feet wide and built in perfectly straight lines across difficult terrain, were primarily designed for the rapid movement of legionnaires and imperial messengers (Cursus Publicus).
The Providential Infrastructure for the Gospel
The existence of this vast, 50,000-mile network was a critical component of the “fullness of time.” It allowed for the rapid expansion of the early Church in ways previously impossible. For instance, the trip from Joppa to Caesarea (40 miles) took only two days, and the journey from Byzantium to Rome, which took 8 to 12 weeks by sea, could be completed in 4 to 5 weeks by road.
Just as all literal roads converged at the Golden Milestone in the Roman Forum, Paul’s legal trial, the leaders’ malice, and God’s providence all converged to send the Gospel to the heart of the world.
By making “All Roads Lead to Rome,” the empire unknowingly created the delivery system for the Gospel. The same roads that projected military might became the pathways for the “beautiful feet” of those bringing the good news of peace.
As Christians we must lead a faithful forgiving life free from fear.
Main Points from Acts 25
1. Unforgiving Hearts Lead to Ungodly Plots (Acts 25:1-5)
The Point: A lack of forgiveness doesn’t just hurt the heart; it corrupts the hands. 6 “LARGE” 7 “LARGE”
Porcius Festus entered the province as a stark contrast to his predecessor. Described by Josephus as a more upright, efficient, and just administrator, Festus was tasked with cleaning up the “seething factions” and “insurgency” left behind by Felix. His primary challenge was to restore the relationship between the Roman government and the local Jewish elites, particularly the Sanhedrin, whose cooperation was essential for the stability of the province.
The narrative in Acts 25:1 highlights Festus’s energetic leadership. Only three days after arriving in Caesarea, he ascended to Jerusalem to meet with the religious leadership. This was not merely a courtesy call but a standard Roman protocol for securing local cooperation. The Jewish leaders, led by the high priest—likely Ishmael ben Phabi II—immediately recognized the opportunity presented by a new and inexperienced governor. They sought to reopen the case against Paul, hoping that Festus’s desire for political favor would lead him to grant a “judicial shortcut” that Felix had denied.
The Context: Even after two years of Paul being in prison, the religious leaders in Jerusalem still held a “restless malice”. Their grudge had matured into a premeditated murder plot disguised as a “favor” from the new governor.
What True Biblical Forgiveness IS
The Cancellation of a Debt: The primary Greek words for forgiveness, aphesis and charizomai, both center on the idea of releasing a debt. Aphesis means to “send away” or “dismiss” a legal or moral obligation, while charizomai—derived from the word for grace (charis)—emphasizes that this release is a free gift given to the offender.
An Act of Costly Grace: Forgiveness is not free for the one who forgives; it requires the victim to “absorb” the hurt and the cost of the sin rather than demanding payment or vengeance from the offender.
An Interior Discipline: Forgiveness is a private work between an individual and God. It is an act of faith where the believer places the weight of their bitterness at the feet of Jesus, trusting Him to be the perfect judge.
A Decision, Not a Feeling: Biblical forgiveness is volitional—a choice to obey God—rather than an emotional state. It is often granted as an act of the will long before the emotional “sting” of the hurt subsides.
What Biblical Forgiveness IS NOT
It is NOT Forgetting: While Scripture says God will “remember our sins no more,” this is a legal term meaning He will no longer require payment for them. Because God is omniscient, He does not literally “forget” facts; similarly, human forgiveness does not require the erasure of memory, which is often impossible.
It is NOT Condoning or Diminishing Sin: To forgive is not to say “it was no big deal” or “it didn’t really happen”. True forgiveness must be “equally earnest” by acknowledging that the sin was wrong and costly—so costly that it required the death of Christ.
It is NOT Reconciliation: Forgiveness only requires one person (the victim), but reconciliation requires two (the victim’s forgiveness and the offender’s repentance). You can forgive someone who is dead, unrepentant, or dangerous without restoring a relationship with them.
It is NOT Trusting: Forgiveness is given freely, but trust must be earned back over time through consistent behavior. You can forgive an offender while still maintaining healthy boundaries.
It is NOT Neglecting Justice: Forgiveness deals with the sin, but the legal system deals with the crime. A Christian can forgive an individual’s heart while still pursuing legal recourse.
In Acts 25, the Jewish leaders demonstrate a complete lack of this forgiveness. Their two-year-old grudge had matured into a premeditated murder plot. Paul, meanwhile, does not seek revenge, but he does seek justice by appealing to Caesar, showing that a forgiving heart can still firmly stand on its legal rights to prevent further evil.
Key Quotes
Charles Spurgeon: “The man who does not forgive has never been forgiven, but the man who has been freely forgiven at once forgives others.”
D. A. Carson: “Those in the kingdom serve a great king who has invariably forgiven far more than they can ever forgive one another. Therefore failure to forgive excludes one from the kingdom, whose pattern is to forgive.”
John Owen: “Our forgiving of others will not procure forgiveness for ourselves, but our not forgiving of others proves that we ourselves are not forgiven.”
Scripture
Ephesians 4:32 (closely related in Colossians 3:13) — “And be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ.”
Application: When we refuse to forgive, we eventually seek to “ambush” others, whether through our words, our strategies, or our bitterness.
2. Unproven Accusations Reveal a Unfaithful Spirit (Acts 25:6-8)
The Point: Attacking someone’s character without evidence is a rejection of God’s truth and a sign of a faithless life. 4 “LARGE” 5 “LARGE”
The Bema and the Formal Summons
After returning to Caesarea, Festus convened the court the very next day, sitting on the bema (judgment seat) and ordering Paul to be brought in. The bema was the physical manifestation of Roman authority, an elevated platform from which a magistrate’s words carried the force of the Emperor’s law. The Jewish leaders from Jerusalem “stood around him, bringing many and serious charges… which they could not prove”.
Scripture
2 Corinthians 5:10: “For we must all appear before the judgment seat of Christ…”
Revelation 12:10: Satan as “the accuser of our brothers and sisters”
1 John 2:1: Jesus as our “advocate with the Father”
Exodus 20:16: “Do not give false testimony against your neighbor.”
The Context: The Jewish leaders brought “many and serious charges” against Paul that they simply “could not prove”. Their accusations were a “farce” designed to manipulate the system rather than seek justice.
Paul’s defense was strategically tripartite, addressing three distinct legal spheres:
The Law of the Jews: No religious heresy.
The Temple: No act of desecration or civil disturbance.
Caesar: No act of treason or sedition.
By asserting his innocence in all three areas, Paul highlighted the fact that the dispute was essentially a religious matter over which Rome had little competence.
Application: Followers of Jesus should expect to be falsely accused by “legalists,” but we are called to rest in our integrity and the evidence of a life lived for God.
3. Unwavering Faith Overcomes Unjust Fear (Acts 25:9-12)
The Point: When we stand on God’s promises and maintain our integrity, we can face the highest “judgment seats” without terror. 11 “LARGE” 12 “LARGE”
Scripture
Matthew 10:28: “Don’t fear those who kill the body but are not able to kill the soul…”
2 Timothy 2:13: “if we are faithless, he remains faithful…”
1 Corinthians 11:1: “Imitate me, as I also imitate Christ.”
Matthew 22:21: “Give back to Caesar the things that are Caesar’s, and to God the things that are God’s.”
Matthew 6:34: “Therefore don’t worry about tomorrow…”
The Context: Paul was neither reckless in seeking death nor fearful of it. He knew God had promised he would reach Rome (Acts 23:11), so he used his legal rights as a citizen—the ius provocationis—to appeal to Caesar. By being uncompromising in his mission, he ensured a state-sponsored journey to his God-ordained destination.
The Right of Provocatio ad Caesarem
When Festus, seeking to appease the Jews, proposed a trial in Jerusalem, he reached a judicial stalemate. Paul’s response—“I appeal to Caesar”—was the activation of the ius provocationis, a right dating back to 509 B.C. As a Roman citizen, Paul could not be handed over to a local court for a capital offense if he believed he would not receive a fair trial. The words “Caesarem appello” immediately interrupted provincial jurisdiction, obligating transfer to Rome.
Application: We do not need to fear unfair systems or “pagan rulers” because God uses their maneuvers to advance His Gospel pla
All Roads Lead to Rome: Providential Paths for the Gospel
Introduction: The Golden Milestone and the Roads of Empire
The theological maxim “All Roads Lead to Rome” is rooted in the literal urban planning of the Augustan era. In 20 B.C., Augustus was appointed cura viarum (superintendent of the road system) and erected the Miliarium Aureum (the Golden Milestone) in the Roman Forum near the Temple of Saturn.
The Zero Point of the Empire
The Miliarium Aureum was a gilded bronze column (or marble clad in gilt bronze) regarded as the symbolic “zero point” from which all imperial roads converged. Though distances were technically measured from the gates of the Servian Wall, this monument represented the “navel” or center of the Roman world, underscoring the interconnectedness of the empire.
These roads—spanning over 50,000 miles, typically 10–12 feet wide, and built in remarkably straight lines—were an engineering marvel. Medieval travelers later called them “The Devil’s Paths,” believing no human could have constructed them. Primarily designed for rapid military movement and the imperial messenger system (Cursus Publicus), they became the providential infrastructure for the Gospel.
Just as all literal roads converged at the Golden Milestone in the Roman Forum, Paul’s legal trial, the leaders’ malice, and God’s providence all converged to send the Gospel to the heart of the world. The empire unknowingly created the delivery system for the Good News: the same roads that projected military might became pathways for the “beautiful feet” of those bringing the good news of peace (Isa 52:7; Rom 10:15).
This vast network was a critical component of the “fullness of time” (Gal 4:4). It enabled rapid travel previously impossible—e.g., Joppa to Caesarea (40 miles) in two days, or Byzantium to Rome in 4–5 weeks by land versus 8–12 weeks by sea—allowing the early Church to expand swiftly.
By making “All Roads Lead to Rome,” the empire prepared the way for the Gospel to reach the center of the world.
Main Points from Acts 25
1. Unforgiving Hearts Lead to Ungodly Plots (Acts 25:1–5)
The Point: A lack of forgiveness doesn’t just hurt the heart; it corrupts the hands.
Context
Porcius Festus, a more upright and efficient governor than Felix (per Josephus), arrived to restore stability amid seething factions. Three days after arriving in Caesarea, he went to Jerusalem to meet the Jewish leaders—a standard protocol to secure cooperation. The leaders, still harboring “restless malice” after two years, seized the opportunity with the inexperienced governor, requesting Paul’s transfer to Jerusalem under the guise of a favor, while plotting an ambush.
What True Biblical Forgiveness IS
The Cancellation of a Debt: Greek terms aphesis (“send away”) and charizomai (from charis, grace) emphasize releasing an obligation as a free gift.
An Act of Costly Grace: The forgiver absorbs the hurt rather than demanding payment.
An Interior Discipline: A private act of faith, entrusting bitterness to God as Judge.
A Decision, Not a Feeling: A volitional choice to obey God, often before emotions align.
What Biblical Forgiveness IS NOT
Not Forgetting: God’s “remember no more” is legal, not literal amnesia; humans retain memory.
Not Condoning Sin: It fully acknowledges the wrong and its cost (ultimately borne by Christ).
Not Reconciliation: Forgiveness is unilateral; reconciliation requires repentance.
Not Trusting: Trust must be rebuilt; boundaries remain valid.
Not Neglecting Justice: Personal forgiveness coexists with legal accountability.
In Acts 25, the Jewish leaders’ unforgiveness matured into murder. Paul, by contrast, seeks justice (appealing to Caesar) without revenge.
Key Quotes
Charles Spurgeon: “The man who does not forgive has never been forgiven, but the man who has been freely forgiven at once forgives others.”
D.A. Carson: “Those in the kingdom serve a great king who has invariably forgiven far more than they can ever forgive one another. Therefore failure to forgive excludes one from the kingdom.”
John Owen: “Our forgiving of others will not procure forgiveness for ourselves, but our not forgiving of others proves that we ourselves are not forgiven.”
Scripture
Eph 4:32 (cf. Col 3:13): “Be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ.”
Application
When we refuse to forgive, we eventually “ambush” others through words, strategies, or bitterness. As Christians, we must lead faithful, forgiving lives free from fear.
2. Unproven Accusations Reveal an Unfaithful Spirit (Acts 25:6–8)
The Point: Attacking someone’s character without evidence rejects God’s truth and reveals a faithless life.
Context
Festus convened court the next day on the bema (judgment seat). The Jewish leaders brought “many and serious charges… which they could not prove”—a manipulative farce.
Paul’s Defense
Tripartite, covering:
The Law of the Jews (no heresy)
The Temple (no desecration)
Caesar (no treason)
This framed the dispute as internal religious matters beyond Roman competence.
Scripture
2 Cor 5:10 (cf. Rom 14:10): We all appear before Christ’s judgment seat.
Rev 12:10: Satan as the accuser.
1 John 2:1: Jesus as our Advocate (Paraclete).
Exod 20:16: Do not bear false witness.
Application
Followers of Jesus should expect false accusations from legalists but rest in integrity and the evidence of a God-honoring life.
3. Unwavering Faith Overcomes Unjust Fear (Acts 25:9–12)
The Point: Standing on God’s promises and integrity allows us to face the highest judgment seats without terror.
Context
Festus, wishing to appease the Jews, proposed a Jerusalem trial. Paul, trusting God’s promise to reach Rome (Acts 23:11), appealed to Caesar—neither recklessly seeking death nor fearing it.
The Right of Appeal
Paul invoked ius provocationis (“Caesarem appello”), halting provincial jurisdiction and mandating transfer to Rome. This ancient citizen’s right was absolute.
Scripture
Matt 10:28: Fear God, not those who kill the body.
2 Tim 2:13: If we are faithless, He remains faithful.
1 Cor 11:1: Imitate me as I imitate Christ.
Matt 22:21: Render to Caesar what is Caesar’s, to God what is God’s.
Matt 6:34: Do not worry about tomorrow.
Application
We need not fear unfair systems or pagan rulers—God sovereignly uses their maneuvers to advance His Gospel. Paul’s appeal secured a state-sponsored journey to his God-ordained destination.
