Acts24
New American Standard
1Now after five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought charges against Paul to the governor.
2After Paul had been summoned, Tertullus began accusing him, saying to the governor, “Since we have attained great peace through you, and since reforms are being carried out for this nation by your foresight,
3we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness.
4But, that I may not weary you further, I beg you to grant us a brief hearing, by your kindness.
5For we have found this man a public menace and one who stirs up dissensions among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
6And he even tried to desecrate the temple, so indeed we arrested him.
7
8By interrogating him yourself concerning all these matters, you will be able to ascertain the things of which we are accusing him.”
9The Jews also joined in the attack, asserting that these things were so.
10And when the governor had nodded for him to speak, Paul responded: “Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,
11since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship.
12And neither in the temple did they find me carrying on a discussion with anyone or causing a riot, nor in the synagogues, nor in the city itself.
13Nor can they prove to you the things of which they now accuse me.
14But I confess this to you, that in accordance with the Way, which they call a sect, I do serve the God of our fathers, believing everything that is in accordance with the Law and is written in the Prophets;
15having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.
16In view of this I also do my best to maintain a blameless conscience both before God and before other people, always.
17Now after several years I came to bring charitable gifts to my nation and to present offerings,
18in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia—
19who ought to have been present before you and to have been bringing charges, if they should have anything against me.
20Or else have these men themselves declare what violation they discovered when I stood before the Council,
21other than in regard to this one declaration which I shouted while standing among them, ‘For the resurrection of the dead I am on trial before you today!’”
22But Felix, having quite accurate knowledge about the Way, adjourned them, saying, “When Lysias the commander comes down, I will decide your case.”
23He gave orders to the centurion for Paul to be kept in custody and yet have some freedom, and not to prevent any of his friends from providing for his needs.
24Now some days later Felix arrived with Drusilla his wife, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.
25But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and responded, “Go away for now, and when I have an opportunity, I will summon you.”
26At the same time he was also hoping that money would be given to him by Paul; therefore he also used to send for him quite often and talk with him.
27But after two years had passed, Felix was succeeded by Porcius Festus; and Felix, wanting to do the Jews a favor, left Paul imprisoned.
Study Guide
Public-domain commentary and original-language notes for Acts 24.
Chapter Summary
In this chapter: The speech of Tertullus against Paul. (1–9). Paul's defence before Felix. (10–21). Felix trembles at the reasoning of Paul. (22–27).
vv1-9
See here the unhappiness of great men, and a great unhappiness it is, to have their services praised beyond measure, and never to be faithfully told of their faults; hereby they are hardened and encouraged in evil, like Felix. God's prophets were charged with being troublers of the land, and our Lord Jesus Christ, that he perverted the nation; the very same charges were brought against Paul. The selfish and evil passions of men urge them forward, and the graces and power of speech, too often have been used to mislead and prejudice men against the truth. How different will the characters of Paul and Felix appear at the day of judgement, from what they are represented in the speech of Tertullus! Let not Christians value the applause, or be troubled at the revilings of ungodly men, who represent the vilest of the human race almost as gods, and the excellent of the earth as pestilences and movers of sedition.
vv10-21
Paul gives a just account of himself, which clears him from crime, and likewise shows the true reason of the violence against him. Let us never be driven from any good way by its having an ill name. It is very comfortable, in worshipping God, to look to him as the God of our fathers, and to set up no other rule of faith or practice but the Scriptures. This shows there will be a resurrection to a final judgment. Prophets and their doctrines were to be tried by their fruits. Paul's aim was to have a conscience void of offence. His care and endeavour was to abstain from many things, and to abound in the exercises of religion at all times; both towards God. and towards man. If blamed for being more earnest in the things of God than our neighbours, what is our reply? Do we shrink from the accusation? How many in the world would rather be accused of any weakness, nay, even of wickedness, than of an earnest, fervent feeling of love to the Lord Jesus Christ, and of devotedness to his service! Can such think that He will confess them when he comes in his glory, and before the angels of God? If there is any sight pleasing to the God of our salvation, and a sight at which the angels rejoice, it is, to behold a devoted follower of the Lord, here upon earth, acknowledging that he is guilty, if it be a crime, of loving the Lord who died for him, with all his heart, and soul, and mind, and strength. And that he will not in silence see God's word despised, or hear his name profaned; he will rather risk the ridicule and the hatred of the world, than one frown from that gracious Being whose love is better than life.
vv22-27
The apostle reasoned concerning the nature and obligations of righteousness, temperance, and of a judgment to come; thus showing the oppressive judge and his profligate mistress, their need of repentance, forgiveness, and of the grace of the gospel. Justice respects our conduct in life, particularly in reference to others; temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these, has neither the form nor the power of godliness, and must be overwhelmed with the Divine wrath in the day of God's appearing. A prospect of the judgment to come, is enough to make the stoutest heart to tremble. Felix trembled, but that was all. Many are startled by the word of God, who are not changed by it. Many fear the consequences of sin, yet continue in the love and practice of sin. In the affairs of our souls, delays are dangerous. Felix put off this matter to a more convenient season, but we do not find that the more convenient season ever came. Behold now is the accepted time; hear the voice of the Lord to-day. He was in haste to turn from hearing the truth. Was any business more urgent than for him to reform his conduct, or more important than the salvation of his soul! Sinners often start up like a man roused from his sleep by a loud noise, but soon sink again into their usual drowsiness. Be not deceived by occasional appearances of religion in ourselves or in others. Above all, let us not trifle with the word of God. Do we expect that as we advance in life our hearts will grow softer, or that the influence of the world will decline? Are we not at this moment in danger of being lost for ever? Now is the day of salvation; tomorrow may be too late.
Key Words
δέ (dé): but, and, etc.
μετά (metá): properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between G575 (ἀπό) or G1537 (ἐκ) and G1519 (εἰς) or G4314 (πρός); less intimate than G1722 (ἐν) and less close than G4862 (σύν))
πέντε (pénte): "five"
ἡμέρα (hēméra): day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context)
ἀρχιερεύς (archiereús): the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest
Ἀνανίας (Ananías): Ananias, the name of three Israelites
καταβαίνω (katabaínō): to descend (literally or figuratively)
πρεσβύτερος (presbýteros): older; as noun, a senior; specially, an Israelite Sanhedrist (also figuratively, member of the celestial council) or Christian "presbyter"
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ῥήτωρ (rhḗtōr): a speaker, i.e. (by implication) a forensic advocate
Cross References
Acts 24Paul repeats his strategic declaration regarding the hope and resurrection of the dead from his Sanhedrim trial.
Supported by Matthew Henry, Matthew Poole, JFB
The accusation of profaning the temple repeats the false charge made by the Asian Jews in Jerusalem.
Supported by Matthew Poole, JFB
Tertullus's flattery of Felix's 'providence' contrasts sharply with Felix's corrupt departure leaving Paul bound to please Jews.
Supported by Matthew Henry, Matthew Poole, John Calvin
Parallels the description of Christianity as a widely opposed 'sect' or 'way' of heresy.
Supported by Matthew Poole, JFB
Confirms Paul's statement of being found 'purified in the temple' according to his previous vow.
Supported by JFB
Explains Paul's haste to arrive in Jerusalem for Pentecost, matching the 'many years' absence.
Supported by JFB
Illustrates Paul's ongoing ministry of bringing relief and alms to the Judean brethren.
Supported by Matthew Henry
Exposes the falsehood in Tertullus's claim that Lysias took Paul with 'great violence'.
Supported by JFB