24 24:1And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul. 2 24:2And when he had been summoned, Tertullus began to accuse him, saying:
“Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, 3 24:3in every way and everywhere we accept this with all gratitude. 4 24:4But, to detain you no further, I beg you in your kindness to hear us briefly. 5 24:5For we have found this man a plague, one who stirs up riots among all the Jews throughout the world and is a ringleader of the sect of the Nazarenes. 6 24:6He even tried to profane the temple, but we seized him. 8 24:8By examining him yourself you will be able to find out from him about everything of which we accuse him.”
9 24:9The Jews also joined in the charge, affirming that all these things were so.
10 24:10And when the governor had nodded to him to speak, Paul replied:
“Knowing that for many years you have been a judge over this nation, I cheerfully make my defense. 11 24:11You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 12 24:12and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. 13 24:13Neither can they prove to you what they now bring up against me. 14 24:14But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, 15 24:15having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 24:16So I always take pains to have a clear conscience toward both God and man. 17 24:17Now after several years I came to bring alms to my nation and to present offerings. 18 24:18While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia— 19 24:19they ought to be here before you and to make an accusation, should they have anything against me. 20 24:20Or else let these men themselves say what wrongdoing they found when I stood before the council, 21 24:21other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’”
22 24:22But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.” 23 24:23Then he gave orders to the centurion that he should be kept in custody but have some liberty, and that none of his friends should be prevented from attending to his needs.
24 24:24After some days Felix came with his wife Drusilla, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus. 25 24:25And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, “Go away for the present. When I get an opportunity I will summon you.” 26 24:26At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. 27 24:27When two years had elapsed, Felix was succeeded by Porcius Festus. And desiring to do the Jews a favor, Felix left Paul in prison.
Ananias and his henchmen come from Jerusalem and accuse Paul of being the leader of the “sect of the Nazarenes,” causing riots—which would get Felix’s attention—and profaning the temple (Acts 24:5–6). Paul in turn openly affirms that he is indeed a follower of “the Way” and as such is, in fact, a true follower of the Jewish Law and Prophets (vv. 14–15). He flatly denies being responsible for riots or profaning the temple (v. 18). Felix has Paul put under protective custody (v. 23).
Felix is sympathetic with Paul, and on many occasions for two years he and his wife listen to Paul speak of what it means to be Christian. Felix is not, however, Paul’s ally. He keeps the apostle imprisoned, pleasing the Jews, and hopes for a financial kickback from Paul. At the end of the two years Felix is replaced by Festus (vv. 24–27).
When Paul was before the Jewish council, the interaction broke down over the issue of the resurrection. Thus Paul will claim that he is really on trial over that issue. But Tertullus brings three charges against Paul: (1) he starts riots everywhere (v. 5), (2) he is a leader of a sect called the “Nazarenes” (v. 5), and (3) he profaned the temple (v. 6). The third charge reflects the accusation in 21:28 that Paul teaches against the temple, Moses, and the Jewish people. According to Tertullus he was doing this very thing in Jerusalem when the Jews subdued him. Paul’s reply comes in the next paragraph, but it is already clear from the text that there is no evidence for the charge. The first charge is equally baseless. Paul has seen several riots, and though he may have been the cause for rioting, whether in Ephesus, Corinth, or Jerusalem, he has not instigated or fomented uprisings. In every case he has been the innocent victim of violent men who would have killed him if the various governing authorities in each place had not intervened.
Concerning the second charge, this is the first time that Luke records an official recognition, and an implied condemnation, of the “sect of the Nazarenes.” They are called Nazarenes because their leader is Jesus of Nazareth, whom their opponents believe to be a messianic pretender and enemy of the Jewish nation who died on a Roman cross. Tertullus is not simply naming the sect but charging Paul with leading it. This is yet another example (cf. 18:1–17) of how Christianity is not yet viewed, even by the Jews, as an independent religion. To the Jews, the Nazarenes are a wayward group of heretics following a false, dead messiah; they are wayward enough to be wiped out like their leader. Of the three charges, Paul willingly accepts only this one as true (24:14–15), and he will take its implications even further than the charges. Tertullus is so confident in his ironclad case that he is sure that Felix’s questioning of Paul will bear out its truth (v. 8). The other Jews present at the trial unsurprisingly affirm all of the charges (v. 9).
Paul, unlike Tertullus, does not pander to Felix but simply acknowledges his authority to judge the case (v. 10). Paul’s defense can be summarized in eight points, all of which he affirms can be verified:
- 1. I went to the temple to worship, a fact easily verified (v. 11).
- 2. I was neither arguing nor causing trouble (v. 12).
- 3. The Jews have no proof of the charges (v. 13).
- 4. I am a follower of “the Way,” which they call a “sect” (vv. 14–15).
- 5. I came to Jerusalem with a gift and offerings (v. 17).
- 6. I was purified in the temple when they found me (v. 18).
- 7. The Jews from Asia who stirred up trouble are not here now (vv. 18–19).
- 8. My accusers know the only issue is the resurrection of the dead (vv. 15, 20–21).
These eight points are self-explanatory, but a few deserve special notice. For one, Paul admits that he is, in fact, a follower of “the Way,” though he does not use all of the terms of his accusers. He asserts that “the Way” is the way of worshiping God that stands in the line of the patriarchs, the Law, and the Prophets (v. 14). In other words, the Jesus followers are the heirs of the promises. The implication is that the so-called sect is in reality the faithful community of the people of God. Paul then returns to the issue of resurrection—the point he maintains as the only reason for the trial. Paul reveals the presence of Pharisees at the trial (“these men”; v. 15)—thus it appears that representatives from both groups from the council are present—though it is unclear if these are the same men who found no reason to prosecute Paul (23:9).
Another point to highlight is Paul’s biblical observation that the Jews from Asia who originally accused him of wrongdoing and were responsible for stirring everyone up in the first place (21:27) should be at the trial in person. This point surely gets Felix’s attention and just as importantly underscores the biblical principle requiring witnesses for prosecution (Deut. 17:6; 19:15; cf. Heb. 10:28). But, since the Asian Jews are not there, Paul confronts the accusers that are present, asking in effect, “What, exactly, have I done wrong? The only reason I am here is because I preach the resurrection of the dead” (cf. Acts 24:20–21).
Paul is not referring to resurrection in the abstract or simply as a point of theological discussion. For him, the resurrection of the dead is specifically the resurrection of Jesus the Messiah, which foreshadows the resurrection of all believers. Paul is admitting in effect, “I am on trial here because I preach Jesus Christ crucified and risen from the dead. He is the true goal of the Law and the Prophets. In him God’s resurrection promise is fulfilled. Only those who believe in him are faithful to God. True belief in the resurrection is belief in Jesus.” In short, Paul is on trial for preaching the gospel; the resurrection he teaches is “according to the Way” (v. 14).
24:22–27 Paul Remains in Custody. Because Felix has “rather accurate knowledge of the Way”—that is, knowledge of Christian teaching—he delays judgment, telling Paul’s accusers to wait until Lysias the tribune arrives (v. 22). Either Lysias never comes or Felix knows the Jews will eventually give up and go home. In either case, Paul spends the next two years under arrest in Caesarea. The imprisonment has certain freedoms, as Paul’s friends are allowed to come and go (v. 23)—perhaps Paul’s Roman citizenship earns him this right, or perhaps Felix understands Paul to be innocent of the accusations (even though he still has a vested interest in placating the Jews to some degree, thus keeping Paul in prison). The provision ensures that Paul’s needs are seen to and is likely connected to Felix’s hope that he will make money from the situation (v. 26).
Felix has enough interest to send for Paul, who speaks to him “about faith in Christ Jesus” (v. 24), specifically “righteousness and self-control and the coming judgment” (v. 25)—likely shorthand for the entire gospel. That is, “righteousness” refers to justification, or what it means to be saved, which undoubtedly includes the death and resurrection of Jesus; “self-control” is related to the promise of, and the living of, the Christian life through the Spirit; and “the coming judgment” is concerned with the warning of judgment for those who refuse, but also with hope for those who believe. No doubt Paul personalizes the message for Felix—perhaps in speaking of self-control he refers to or implies something about the questionable background of Felix’s marriage to Drusilla, daughter of Herod Agrippa I (the king who put James to death and himself died an ignoble death during a remarkable display of pride and arrogance; 12:1–2, 20–23). Apparently Felix played a large part in arranging Drusilla’s divorce from her first husband.
Paul does not sugarcoat the gospel for Felix, who is “alarmed” by the message (24:25)—Paul’s message gets his attention and disturbs him, leaving him unsettled, and so he sends Paul away. Luke’s picture of Felix is of a man with at least mixed motives. He already has some knowledge of Christian beliefs and perhaps genuine curiosity to hear more from Paul. But he is also hoping for a bribe from Paul, presumably either to release him or to ensure his safety. Legally Felix cannot take bribes, but the practice was nevertheless rampant among Roman officials of the time. So it is possible that from the very start what he really saw was a chance to enrich himself. Most likely, however, Felix is interested both in Paul and his message and also in lining his own pockets. But any ulterior motive did not deter Paul from preaching the gospel.
The narrative of Felix in Acts ends with no response of repentance on his part. More than that, it ends on a note of injustice. Though he never explicitly states as much, Luke implies that Felix, like the tribune Lysias, believes Paul to be innocent of the charges brought by his accusers. At the same time, he is unwilling to release him. History shows that Felix struggled with keeping the peace during his tenure, and thus he seeks to pacify the Jews by keeping their enemy in jail. Paul remains in prison two years until a new governor, Porcius Festus, comes to Judea. This new governor will be willing to do what Felix is not—release Paul—but Paul himself will guarantee that this never happens. He is bound for Rome, and Festus becomes the means to that end.
1 Or weary
2 Some manuscripts add and we would have judged him according to our law. 7But the chief captain Lysias came and with great violence took him out of our hands, 8commanding his accusers to come before you.
1 We do not know how Felix had become familiar with Christian teaching, though it is possible that his Jewish wife, Drusilla, told him of the sect. Schnabel adds that with Judea under his jurisdiction, Felix would know about the followers of Jesus (Acts, 963). Schnabel also notes: “On a literary level, the comment shows Luke’s readers that the favorable judgments of representatives of highest Roman officials about the Christians attesting their political innocuousness are grounded in fact.”
2 As every major Acts commentary notes, the Jewish historian Josephus, in his Antiquities of the Jews, records how Drusilla, lured away by Felix, left her first husband, Gaius Julius Azizus, priest-king of Emesa. Felix is blamed for causing her to break the law.