Acts24
New International Version
1Five days later the high priest Ananias went down to Caesarea with some of the elders and a lawyer named Tertullus, and they brought their charges against Paul before the governor.
2When Paul was called in, Tertullus presented his case before Felix: “We have enjoyed a long period of peace under you, and your foresight has brought about reforms in this nation.
3Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude.
4But in order not to weary you further, I would request that you be kind enough to hear us briefly.
5“We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect
6and even tried to desecrate the temple; so we seized him.
7
8By examining him yourself you will be able to learn the truth about all these charges we are bringing against him.”
9The other Jews joined in the accusation, asserting that these things were true.
10When the governor motioned for him to speak, Paul replied: “I know that for a number of years you have been a judge over this nation; so I gladly make my defense.
11You can easily verify that no more than twelve days ago I went up to Jerusalem to worship.
12My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city.
13And they cannot prove to you the charges they are now making against me.
14However, I admit that I worship the God of our ancestors as a follower of the Way, which they call a sect. I believe everything that is in accordance with the Law and that is written in the Prophets,
15and I have the same hope in God as these men themselves have, that there will be a resurrection of both the righteous and the wicked.
16So I strive always to keep my conscience clear before God and man.
17“After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings.
18I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance.
19But there are some Jews from the province of Asia, who ought to be here before you and bring charges if they have anything against me.
20Or these who are here should state what crime they found in me when I stood before the Sanhedrin—
21unless it was this one thing I shouted as I stood in their presence: ‘It is concerning the resurrection of the dead that I am on trial before you today.’”
22Then Felix, who was well acquainted with the Way, adjourned the proceedings. “When Lysias the commander comes,” he said, “I will decide your case.”
23He ordered the centurion to keep Paul under guard but to give him some freedom and permit his friends to take care of his needs.
24Several days later Felix came with his wife Drusilla, who was Jewish. He sent for Paul and listened to him as he spoke about faith in Christ Jesus.
25As Paul talked about righteousness, self-control and the judgment to come, Felix was afraid and said, “That’s enough for now! You may leave. When I find it convenient, I will send for you.”
26At the same time he was hoping that Paul would offer him a bribe, so he sent for him frequently and talked with him.
27When two years had passed, Felix was succeeded by Porcius Festus, but because Felix wanted to grant a favor to the Jews, he left Paul in prison.
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