Bible Study Acts 24: 1-27

 

Commentary of the Book of the Acts of the Apostles

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study Acts 24: 1-27

Text:

Paul’s Trial Before Felix the Governor

24 Now after five days the high priest Ananias came down with some elders, [a]with an [b]attorney named Tertullus, and they [c]brought charges to the governor against Paul. 2 And after Paul had been summoned, Tertullus began to accuse him, saying,

“As we have attained much peace through you—and because by your provision reforms are being carried out for this nation— 3 we welcome this in every way and everywhere, most excellent Felix, with all thankfulness. 4 But, that I may not weary you any further, I plead with you by your forbearance to hear us briefly. 5 For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout [d]the world, and a ringleader of the sect of the Nazarenes. 6 And he even tried to desecrate the temple; and [e]then we arrested him. [f][We wanted to judge him according to our own Law. 7 But Lysias the commander came along, and with much violence took him out of our hands, 8 ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him.” 9 And the Jews also joined in the attack, asserting that these things were so.

10 And when the governor had nodded for him to speak, Paul answered:

“Knowing that for many years you have been a judge to this nation, I cheerfully make my defense, 11 since you are able to ascertain the fact that no more than twelve days ago I went up to Jerusalem to worship. 12 And neither in the temple, nor in the synagogues, nor across the city did they find me carrying on a discussion with anyone or causing [g]a riot. 13 Nor are they able to prove to you of what they are now accusing me. 14 But this I confess to you, that according to the Way, which they call a sect, I do serve [h]the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; 15 having a hope in God, for which these men are waiting, that there shall certainly be a resurrection of both the righteous and the unrighteous. 16 In view of this, I also [i]do my best to maintain always a conscience without fault both before God and before men. 17 Now after several years I came to bring [j]alms to my nation and offerings; 18 in which they found me, having been purified in the temple, without any crowd or uproar. But there were some Jews from [k]Asia— 19 who ought to have been present before you and to make accusation, if they should have anything against me. 20 Or else let these men themselves tell what wrongdoing they found when I stood before the Sanhedrin, 21 other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’”

22 But Felix, having a more accurate knowledge about the Way, put them off, saying, “When Lysias the [l]commander comes down, I will decide your case.” 23 Then he gave orders to the centurion for him to be kept in custody and yet have some rest, and not to prevent any of his friends from ministering to him.

24 But some days later Felix arrived with Drusilla, his [m]wife who was a Jewess, and summoned Paul and heard him speak about faith in Christ Jesus. 25 But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and answered, “Go away for the present, and when I find time I will call for you.” 26 At the same time, he was also hoping that money would be given him by Paul; therefore he also used to summon for him quite often and converse with him. 27 But after two years had passed, Felix [n]was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.

Verse by verse commentary:

Verse 1: “Now after five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.”

Tertullus, a figure of significant note in the narrative, is introduced as an orator, a term that in this context suggests a role akin to a lawyer or prosecuting attorney. His legal expertise and rhetorical skills were evidently well-regarded, allowing him to present cases and argue positions with a degree of sophistication. The text further hints at his possible Jewish background, a crucial detail derived from his reference to Jewish law as "our" law. This possessive pronoun ("our") implies a personal connection and identification with the legal framework and traditions of the Jewish people. This detail is not merely incidental; it provides essential context for understanding his motivations, allegiances, and the specific legal arguments he might employ, particularly when dealing with matters that intersect with Jewish religious and civil law. His dual capacity as a skilled orator and a potential member of the Jewish community positions him uniquely within the legal and social landscape of the time, making his contributions to any legal proceeding particularly impactful and insightful regarding the interplay between Roman and Jewish legal systems.

Verse 2: “And after Paul had been summoned, Tertullus began to accuse him, saying ‘As we have attained much peace through you—and because by your provision reforms are being carried out for this nation—’”

He begins by flattering Felix, though this flattery is irrelevant to the charges against Paul.

Verse 3: “We welcome this in every way and everywhere, most excellent Felix, with all thankfulness.”

Felix, Governor of Judea from A.D. 52 to 59, was a former slave who obtained his position through his brother, a favorite of Emperor Claudius. He was not highly regarded by influential Romans and accomplished little during his term. Although he defeated the Egyptian and his followers, his brutality angered the Jews, leading to his removal by Emperor Nero two years after Paul’s hearing.

Verse 4: “But, that I may not weary you any further, I plead with you by your forbearance to hear us briefly.”

Despite their animosity towards the Roman government and Felix, the high priest and elders feigned respect to achieve their aims against Paul. This mirrors their behavior towards Pilate and Caesar during the persecution of our Savior.

Verse 5: “‘For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.’”

Early Christians were first known as "followers of Jesus of Nazareth," linking them to Jesus's humble hometown, Nazareth, in Galilee. This association likely carried negative connotations, as Nazareth was often viewed with skepticism. Detractors used this descriptor to belittle Jesus and his followers, highlighting their provincial origins. This early identification reveals Christians were initially perceived as a localized sect from a disrespected region, facing societal suspicion. Their identity evolved from "followers of Jesus of Nazareth" to "Christians," a term initially negative, reflecting the movement's growth from humble beginnings.

Verse 6: “‘And he even tried to desecrate the temple; and then we arrested him. We wanted to judge him according to our own Law.’”

Tertullus, acting as the prosecutor, meticulously outlined three primary accusations against Paul before Governor Felix. Firstly, he asserted that Paul was a habitual agitator, a "real pest" who stirred up dissension among Jewish communities throughout the Roman world. This was not an isolated incident, Tertullus argued, but a consistent pattern of behavior. Secondly, Paul was branded as a ringleader of the Nazarene sect, a group viewed with suspicion and animosity by mainstream Judaism due to their belief in Jesus as the Messiah. This label implied not just theological differences but also a challenge to established religious authority and social order. Finally, Tertullus alleged that Paul had attempted to profane the temple, a grave offense that could incite riots and was punishable by death. This accusation aimed to portray Paul as a threat to Jewish religious purity and Roman peace, thereby justifying his imprisonment and seeking his condemnation.

Verse 7: “But Lysias the commander came along, and with much violence took him out of our hands,”

This accusation is a fabrication designed to deflect responsibility. The Jewish crowd was the true aggressor; Lysias intervened to quell the disturbance and save Paul.

Verse 8: “ordering his accusers to come before you. By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him.”

He directs flattery toward Felix, levies unjust accusations against Paul, and makes subtle insinuations against Claudius Lysias. While he cannot accuse the chief captain of dereliction of duty, he subtly criticizes the governor, implying the Jews could have competently managed the case themselves.

Verse 9: “And the Jews also joined in the attack, asserting that these things were so.”

Popularity is often mistaken for truth, a historical fallacy seen in disproven ideas like the geocentric model. Numbers don't validate concepts. This is crucial in legal and rhetorical contexts. Tertullus swayed Governor Felix against Paul by using popular sentiment to manipulate truth, implying his accusations' validity through supposed popularity rather than solely relying on evidence.

Verse 10: “And when the governor had nodded for him to speak, Paul answered:

‘Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,’”

Felix, as both governor and previously during his service under the governor of Samaria, was reminded by Paul—without flattery, unlike Tertullus—of his familiarity with Jewish laws, customs, and and beliefs. This knowledge obligated Felix to deliver a just verdict.

Verse 11: “‘since you are able to ascertain the fact that no more than twelve days ago I went up to Jerusalem to worship.’”

Paul highlighted that he lacked sufficient time to incite a revolt, even if he had desired to do so. Five of these days were spent in Caesarea, awaiting his accusers, and several of the remaining seven were occupied with purification rites.

Verse 12: “‘And neither in the temple, nor in the synagogues, nor across the city did they find me carrying on a discussion with anyone or causing a riot.’”

He moved freely among his relatives and friends in the city, conversing openly in public spaces. He attended public services in the temple and synagogues where the law was read and expounded. Despite his remarkable intellect and energetic demeanor, he was never accused of acting against the Jewish faith or disturbing the peace of the Jewish assemblies.

Verse 13: “Nor are they able to prove to you of what they are now accusing me.”

He insists on his innocence, asserting that the accusations are baseless and unprovable. Far from being an enemy to public peace, he has consistently rendered significant service to the Jewish nation, with a strong desire to do even more for their welfare. He harbors no antipathy towards them; rather, he possesses an intense affection and a fervent passion for their well-being. 

Verse 14: “But this I confess to you, that according to 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 that is written in the Prophets;”

Paul, a Jew, reassured Felix that his religion was protected by Rome. As a follower of "the Way," Paul worshipped the "God of our fathers" and believed in the resurrection of the dead.

Verse 15: “having a hope in God, for which these men are waiting, that there shall certainly be a resurrection of both the righteous and the unrighteous.”

Paul, unlike the skeptical Sadducees, upheld traditional Jewish theology, aligning with the widespread Jewish belief in resurrection. This hope of resurrection was central to the Jewish worldview.

Verse 16: “‘In view of this, I also do my best to maintain always a conscience without fault both before God and before men.’”

Paul argues that his actions are driven by his conscience.

Verse 17: “Paul testifies that what he has done, he has done for the sake of his conscience.”

Paul's humanitarian mission to Jerusalem, detailed in Acts, was to deliver the offering he had gathered for the impoverished saints. This act, mentioned only in Acts as the collection for the poor in Jerusalem (referencing, demonstrates his true intent was far from inciting conflict.

Verse 18: “in which they found me, having been purified in the temple, without any crowd or uproar. But there were some Jews from Asia—”

It was difficult to accuse him of being one “who stirs up dissension among all the Jews throughout the world”  because, after a long absence from Jerusalem, he returned to "bring alms to his nation." This was money he had collected from his friends for the poor in Jerusalem, despite his own needs. He harbored no ill will towards the Jewish people; in fact, he was deeply concerned for them and eager to help. How could they be his adversaries for his love?

Verse 19: “who ought to have been present before you and to make accusation, if they should have anything against me.”

Those truly making the accusations are conspicuously absent. Tertullus's charge is that Paul incited unrest within the temple, yet the individuals allegedly stirred up are not present to testify against him—a point Paul himself highlights.

Verse 20: “Or else let these men themselves tell what wrongdoing they found when I stood before the Sanhedrin,”

Had the Asian Jews, who incited the riot, possessed any substantial accusation against him, they ought to have been present to indict him before the governor. Roman law exacted severe penalties on accusers who deserted their charges, and the disappearance of accusers frequently implied the retraction of a charge. Their absence, consequently, indicated that they had no valid claims against him that would prevail in a Roman court of law.

Verse 21: “‘other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’”

The Resurrection is central to the gospel, embodying the core Christian message that Christ died for our sins, was buried, and rose on the third day. Christianity itself can be seen as an arch sustained by two indispensable pillars: the death of Christ and His resurrection. The absence of either would cause the entire structure to collapse. Paul makes clear that that is why he is on trial.

Verse 22: “But Felix, having a more accurate knowledge about the Way, put them off, saying, ‘When Lysias the commander comes down, I will decide your case.”

Felix probably gained a more accurate understanding of "the Way" through his Jewish wife, Drusilla.

He "put them off" because the Jewish witnesses from Asia failed to appear, and the Jewish leaders could not prove Paul guilty. Under Roman law, the only consistent verdict would have been "not guilty," which would have angered the Jews and potentially caused more trouble. As governor, Felix's main duty was to maintain order, so he chose to make no decision, adjourning the proceedings under the guise of needing more information from Lysias. Lysias' written report had already stated that the dispute concerned Jewish law and that Paul was not guilty of any crime. It's unclear what more Lysias could have added, and there is no evidence that Felix ever summoned him.

Verse 23: “Then he gave orders to the centurion for him to be kept in custody and yet have some rest, and not to prevent any of his friends from ministering to him.”

Paul, a Roman citizen, was granted some freedom while his case was still pending.

Verse 24: “But some days later Felix arrived with Drusilla, his wife who was a Jewess, and summoned Paul and heard him speak about faith in Christ Jesus.”

Drusilla, the youngest daughter of Agrippa I , was Felix's third wife. Felix, captivated by her beauty, enticed her away from her husband. At the time of Paul's hearing, she was under 20 years old.

Verse 25: “But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and answered, ‘Go away for the present, and when I find time I will call for you.’”

God’s holy nature demands “righteousness” from all individuals. Conforming to this absolute standard necessitates “self-control.” Without salvation, the consequence of failing to exhibit self-control and adhere to God’s righteous standard is “judgment.” Felix, living with a woman he had enticed away from her husband, clearly lacked both “righteousness” and “self-control.” The realization that he faced “judgment” instilled fear in him, prompting him to quickly dismiss Paul. However, the moment of conviction faded, and Felix unwisely forfeited his chance to repent, stating he would address it “when I find time I will call for you.”

Verse 26: “At the same time, he was also hoping that money would be given him by Paul; therefore he also used to summon for him quite often and converse with him.”

Although Roman law forbade bribery, the practice was widespread.

Verse 27: “But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.”

Festus, a man of wisdom and honor, hailed from a noble Roman family, a stark contrast to his predecessor Felix, who was characterized by greed and wickedness.