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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 24:22–27. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the result of Paul's trial before Felix, and what was the consequence of it.
I.Felix adjourned the cause, and took further time to consider of it (Act 24:22):
He had a more perfect knowledge of that way which the Jews called heresy than the high priest and the elders thought he had. He understood something of the Christian religion; for, living at Caesarea, where Cornelius, a Roman centurion, was, who was a Christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented. He himself knew some of that way to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse: "When the chief captain shall come down hither, I will know the uttermost of your matter, or I shall know the truth, whether this Paul did go about to raise sedition or no; you are parties, he is an indifferent person. Either Paul deserves to be punished for raising the tumult, or you do for doing it yourselves and then charging it upon him; and I will hear what he says, and determine accordingly between you." Now,
1.It was a disappointment to the high priest and the elders that Paul was not condemned, or remitted to their judgment, which they wished for and expected. But thus sometimes God restrains the wrath of his people's enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection.
2.It was an injury to Paul that he was not released. Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have delivered him out of the hand of the wicked, according to the duty of a judge, Psa 82:4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him? It is a wrong not only to deny justice, but to delay it.
II.He detained the prisoner in custody, and would not take bail for him; else here at Caesarea Paul had friends enough that would gladly have been his security. Felix thought a man of such a public character as Paul was had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did show him countenance; and therefore,
1.He continued him a prisoner, commanded a centurion or captain to keep him, Act 24:23. He did not commit him to the common jail, but, being first made an army-prisoner, he shall still be so.
2.Yet he took care he should be a prisoner at large - in libera custodia; his keeper must let him have liberty, not bind him nor lock him up, but make his confinement as easy to him as possible; let him have the liberty of the castle, and, perhaps, he means liberty to take the air, or go abroad upon his parole: and Paul was such an honest man that they might take his word for his return. The high priest and the elders grudged him his life, but Felix generously allows him a sort of liberty; for he had not those prejudices against him and his way that they had. He also gave orders that none of his friends should be hindered from coming to him; the centurion must not forbid any of his acquaintances from ministering to him; and a man's prison is as it were his own house if he has but his friends about him.
III.He had frequent conversation with him afterwards in private, once particularly, not long after his public trial, Act 24:24, Act 24:25. Observe,
1.With what design Felix sent for Paul. He had a mind to have some talk with him concerning the faith in Christ, the Christian religion; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge their knowledge must discourse with men of their own profession, and those that would be acquainted with any profession should consult those that excel in the knowledge of it; and therefore Felix had a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ; and this only to satisfy his curiosity, or rather the curiosity of his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that was eaten of worms. Being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she was of; for, whatever it was, she was a reproach and scandal to it - a Jewess, but an adulteress; she was another man's wife when Felix took her to be his wife, and she lived with him in whoredom and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion, can be content to have their judgments informed but not their lives reformed.
2.What the account was which Paul gave him of the Christian religion; by the idea he had of it, he expected to be amused with a mystical divinity, but, as Paul represents it to him, he is alarmed with a practical divinity. Paul, being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concerning righteousness, temperance, and judgment to come. It is probable that he mentioned the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man; but he hastened to his application, in which he designed to come home to the consciences of his hearers.
(1.)He discoursed with clearness and warmth of righteousness, temperance, and judgment to come; and here he showed,
[1.]That the faith in Christ is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously, Tit 2:12. Justice and temperance were celebrated virtues among the heathen moralists; if the doctrine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily embrace it: "No," says Paul, "it is so far from doing so that it strengthens the obligations of those sacred laws; it binds all under the highest penalties to be honest in all their dealings, and to render to all their due; to deny themselves, and to keep under the body, and bring it into subjection." The world and the flesh being in our baptism renounced, all our pursuits of the world and all our gratifications of the desires of the body are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, of which he had been notoriously guilty, that, seeing the odiousness of them, and his obnoxiousness to the wrath of God for them (Eph 5:6), he might enquire concerning the faith of Christ, with a resolution to embrace it.
[2.]That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which the everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God's day is coming, when everyone shall give account of himself to God, the Judge of all. Paul reasoned concerning this; that is, he showed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious.
(2.)From this account of the heads of Paul's discourse we may gather,
[1.]That Paul in his preaching had no respect to persons, for the word of God, which he preached, has not: he urged the same convictions and instructions upon the Roman governor that he did upon other people.
[2.]That Paul in his preaching aimed at the consciences of men, and came close to them, sought not to please their fancy nor to gratify their curiosity, but led them to a sight of their sins and a sense of their duty and interest.
[3.]That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crucify him (or, which was as bad, to deliver him back to the Jews), and he had power to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining a release, nay, and of incensing him against his prosecutors: and, on the contrary, if he disobliged him, and put him out of humour, he might do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty.
[4.]That Paul was willing to take pains, and run hazards, in his work, even where there was little probability of doing good. Felix and Drusilla were such hardened sinners that it was not at all likely they should be brought to repentance by Paul's preaching, especially under such disadvantages; and yet Paul deals with them as one that did not despair of them. Let the watchman give fair warning, and then they have delivered their own souls, though they should not prevail to deliver the souls they watch for.
3.What impressions Paul's discourse made upon this great but wicked man: Felix trembled, emphobos genomenos - being put into a fright, or made a terror to himself, a magor-missabib, as Pashur, Jer 20:3, Jer 20:4. Paul never trembled before him, but he was made to tremble before Paul. "If this be so, as Paul says, what will become of me in another world? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life." We do not find that Drusilla trembled, though she was equally guilty, for she was a Jewess, and depended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upon nothing to pacify his conscience, and therefore trembled. See here,
(1.)The power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and showing him the terrors of the Lord.
(2.)The workings of natural conscience; when it is startled and awakened, it fills the soul with horror and amazement at its own deformity and danger. Those that are themselves the terror of the mighty in the land of the living have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble, as when it comes indeed it will make the mighty men and the chief captains to call in vain to rocks and mountains to shelter them.
4.How Felix struggled to get clear of these impressions, and to shake off the terror of his convictions; he did by them as he did by Paul's prosecutors (Act 24:25), he deferred them; he said, Go thy way for this time, when I have a convenient season I will call for thee.
(1.)He trembled and that was all. Paul's trembling (Act 9:6), and the jailer's (Act 16:29), ended in their conversion, but this of Felix did not. Many are startled by the word of God who are not effectually changed by it. Many are in fear of the consequences of sin, and yet continue in love and league with sin.
(2.)He did not fight against his convictions, nor fly in the face of the word or of the preacher of it, to be revenged on them for making his conscience fly in his face; he did not say to Paul, as Amaziah to the prophet, Forbear, why shouldst thou be smitten? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herod) in the sore place. But,
(3.)He artfully shifted off his convictions by putting off the prosecution of them to another time. He has nothing to object against what Paul has said; it is weighty and worth considering. But, like a sorry debtor, he begs a day; Paul has spent himself, and has tired him and his lady, and therefore, "Go thy way for this time - break off here, business calls me away; but when I have a convenient season, and have nothing else to do, I will call for thee, and hear what thou hast further to say." Note,
[1.]Many lose all the benefit of their convictions for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did when they trembled, What shall I do? he might have been brought to the faith of Christ, and have been a Felix indeed, happy for ever; but, by dropping his convictions now, he lost them for ever, and himself with them.
[2.]In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men's putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way. Felix put off this matter to a more convenient season, but we do not find that this more convenient season ever came; for the devil cozens us of all our time by cozening us of the present time. The present season is, without doubt, the most convenient season. Behold, now is the accepted time. Today if you will hear his voice.
IV.After all, he detained him a prisoner, and left him so, when two years after he was removed from the government, Act 24:26, Act 24:27.
He was convinced in his conscience that Paul had done nothing worthy of death or of bonds, and yet had not the honesty to release him. To little purpose had Paul reasoned with him about righteousness, though he then trembled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. But here we are told what principles he was governed by herein; and they were such as make the matter yet much worse.
1.The love of money. He would not release Paul because he hoped to make his market of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience by releasing him when he could withal satisfy his covetousness by it; but he cannot find in his heart to do his duty as a judge, unless he can get money by it: He hoped that money would have been given him of Paul, or somebody for him, and then he would have loosed him, and set him at liberty. In hopes of this, he detains him a prisoner, and sends for him the oftener, and communes with him; not any more about the faith of Christ (he had had enough of that, and of the judgment to come; Paul must not return to those subjects, nor go on with them), but about his discharge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, but he sends for him to feel his pulse, and gives him an opportunity to ask why he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other convenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is to get money by Paul, not to get the knowledge of Christ by him. Note, It is just with God to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Spirit shall no more strive with them. When men will not hear God's voice today, while it is called today, the heart is commonly hardened by the deceitfulness of sin. Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to him who were able to assist him. He having lately collected a great deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not offer money to Felix, nor beg money of the churches (his great and generous soul disdained both), yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him. They ought to have solicited the governor as pressingly for him as his enemies did against him: and if a gift was necessary to make room for them (as Solomon speaks) and to bring them before great men, they might lawfully have done it. I ought not to bribe a man to do an unjust thing, but, if he will not do me justice without a fee, it is but doing myself justice to give it to him; and, if they might do it, it was a shame they did not do it. I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The Christians here at Caesarea, where he now was, had parted with their tears to prevent his going to the prison (Act 21:13), and could they not find in their hearts to part with their money to help him out? Yet there might be a providence of God in it; Paul's bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe will no doubt do wrong for a bribe.
2.Men-pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul, but he did not; he left Paul bound, and the reason here given is because he was willing to do the Jews a pleasure. Though he would not deliver him to death, to please them, yet he would continue him a prisoner rather than offend them; and he did it in hope hereby to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at court, for detaining him so long in custody, against all law and equity; but he was jealous of the high priest and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mouths. Thus those who do some base things are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but, when he had done it, it seems he did not gain his point. The Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and, if so, surely his remembering how light he had made of Paul's bonds would help to make his own chain heavy. Those that aim to please God by doing good will have what they aim at; but so will not those that seek to please men by doing evil.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
And his wife also hears, together with the governor. This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty.
See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? "Expecting," it says, "that money should have been given him." Observe how he does not hide here the mind of the judge. "Wherefore he sent for him," etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but ("he reasoned," it says,) "of righteousness, and of the coming judgment," and of the resurrection. And such was the force of his words, that they even terrified the governor.
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Summary
Acts 24:24 details a significant private audience granted to the imprisoned Apostle Paul by the Roman governor Felix and his wife Drusilla in Caesarea. During this encounter, Felix, despite his corrupt character, initiated a discussion with Paul specifically "concerning the faith in Christ," providing Paul yet another providential opportunity to proclaim the gospel message, even from chains, to those in positions of authority.
Context
Literary Context
This verse follows Paul's initial defense before Governor Felix in Acts 24:1-21. After hearing Paul, Felix, who had some knowledge of "the Way" (early Christianity), deferred judgment, keeping Paul under relatively lenient house arrest in Caesarea, hoping for a bribe (Acts 24:26). The narrative then shifts from the public hearing to a more intimate, private setting, highlighting Felix's continued, albeit complex, interest in Paul and his message. This particular meeting sets the stage for Paul's subsequent discourse on righteousness, self-control, and the coming judgment in Acts 24:25, revealing the profound impact Paul's testimony had, even on his captors.
Historical & Cultural Context
Felix was the Roman procurator of Judea, appointed by Emperor Claudius. Historical accounts portray him as a notoriously corrupt, cruel, and licentious ruler, known for his administrative abuses and moral failings. His wife, Drusilla, was the youngest daughter of Herod Agrippa I, making her part of the infamous Herodian dynasty. She was renowned for her beauty but also for her scandalous life; she had abandoned her first husband, Azizus, king of Emesa, to marry Felix, who had used a magician to persuade her. As a "Jewess," her background would have given her a unique perspective and potential interest in Paul's teachings, particularly how they related to Jewish prophecy and tradition. Caesarea Maritima, the Roman administrative capital of Judea, was a bustling port city with a diverse population, serving as a strategic location for such encounters between Roman authority and Jewish religious figures.
Key Themes
This verse contributes to several overarching themes within Acts and Paul's ministry. Firstly, it underscores the theme of Divine Sovereignty and Opportunity for Witness. Even in imprisonment, God orchestrates opportunities for Paul to bear witness to Christ before rulers, fulfilling the prophecy in Acts 9:15. Secondly, it highlights the Nature of the Gospel Message, specifically "the faith in Christ," which encompasses not just intellectual assent but a transformative belief in Jesus as Messiah and Savior. This faith invariably leads to discussions of righteousness, temperance, and judgment, as seen in the subsequent verse. Lastly, the verse subtly introduces the theme of Mixed Motives and Human Response to the Gospel. While Paul's mission is clear, Felix's and Drusilla's reasons for listening were likely complex—ranging from genuine curiosity (Drusilla) to political expediency, legal assessment, or even personal gain (Felix, as suggested by his hope for a bribe in Acts 24:26).
Exposition and Analysis
Key Word Analysis
This term refers to a woman, specifically a wife, emphasizing Drusilla's marital status with Felix. Her presence as Felix's wife, a Jewess, adds a layer of complexity to the encounter, given her background and the circumstances of her marriage to Felix.
This verb means "to hear" in various senses, from simply perceiving sound to understanding or giving audience. In this context, it implies that Felix and Drusilla actively listened to Paul, indicating a deliberate engagement with his message, even if their motives were mixed.
This crucial term signifies persuasion, credence, or moral conviction, particularly reliance upon Christ for salvation. It encompasses not merely intellectual assent to facts about Jesus but a deep, trusting commitment and personal reliance "into" Christ, forming the core of the Christian message Paul was proclaiming.
Verse Breakdown
"And after certain days, when Felix came with his wife Drusilla"
This phrase establishes the timing of the event, indicating it occurred some time after Paul's initial hearing, and introduces the key figures. Felix, the Roman governor, is accompanied by his wife, Drusilla, signaling a private, perhaps more informal, audience than the previous public trial.
"which was a Jewess"
This descriptive clause highlights Drusilla's ethnic and religious background. As a Jewess, she would have been familiar with the Old Testament prophecies and the Jewish expectation of a Messiah, making Paul's message about Jesus as the Christ particularly relevant and potentially intriguing to her.
"he sent for Paul"
This action indicates that the initiative for this meeting came from Felix. His decision to summon Paul suggests a continued interest in the prisoner and his teachings, perhaps driven by curiosity, a desire for further understanding, or even ulterior motives like the hope of a bribe.
"and heard him concerning the faith in Christ"
This final clause specifies the subject of their discussion. Paul was not merely recounting his personal history or legal defense, but was actively proclaiming the core tenets of Christian belief, centered on Jesus Christ as the object of saving faith. This demonstrates Paul's unwavering commitment to evangelism regardless of his circumstances.
Literary Devices
The verse employs Characterization to quickly establish the key players: Felix, the Roman governor, and Drusilla, his wife, notably identified as a "Jewess." This detail immediately highlights the cultural and religious intersection at play. There is also an element of Irony present, as the powerful Roman governor, who holds Paul captive, is the one who initiates the request to "hear him concerning the faith in Christ," effectively turning the tables by placing himself in the position of a listener to a prisoner's spiritual truth. Furthermore, the phrase "the faith in Christ" serves as a Metonymy, representing the entire body of Christian doctrine and the salvific message centered on Jesus.
Theological and Thematic Connections
Acts 24:24 powerfully illustrates the sovereign work of God in opening doors for the gospel, even in the most unlikely circumstances. Paul, a prisoner, becomes an ambassador for Christ to the highest Roman authority in the region, demonstrating that no human power or confinement can hinder the spread of God's Word. The specific focus on "the faith in Christ" underscores that the essence of Christianity is not a philosophy or a set of rituals, but a personal, transformative trust in Jesus Christ as Lord and Savior. This encounter serves as a reminder that the gospel message is meant for all people, regardless of their status, background, or moral standing, and that God uses His servants to confront individuals with the demands of His kingdom.
Reflection and Application
This passage offers profound lessons for contemporary believers. Paul's readiness to share "the faith in Christ," even while imprisoned and facing an uncertain future, challenges us to consider our own commitment to evangelism. Are we as eager to speak of Christ in our daily lives, regardless of our circumstances or the perceived receptiveness of our audience? The fact that Felix and Drusilla "heard" Paul reminds us that the opportunity to hear the gospel is a divine privilege, one that demands a response beyond mere intellectual curiosity. Felix's subsequent procrastination and failure to embrace the truth, despite hearing it, serve as a solemn warning against delaying a decision for Christ. We are called not just to hear, but to respond in faith and obedience, understanding that every encounter with the gospel is an invitation to eternal life and a call to live righteously.
Questions for Reflection
FAQ
Why was Drusilla's Jewish background specifically mentioned?
Drusilla's identification as a "Jewess" (Acts 24:24) is significant because it highlights her cultural and religious heritage, which would have given her a unique lens through which to hear Paul's message. As a Jew, she would have been familiar with the Old Testament prophecies, the Law, and the expectation of the Messiah. This background meant that Paul could connect his message about Jesus Christ directly to her existing understanding of God's covenant with Israel, potentially making his arguments more compelling or at least understandable to her, unlike a purely Gentile audience. Her presence alongside Felix also suggests a broader interest in Jewish matters, perhaps influencing Felix's decision to hear Paul.
Christ-Centered Fulfillment
Acts 24:24, though centered on Paul's witness, profoundly points to Christ as the ultimate subject and fulfillment of all faith. Paul's message concerning "the faith in Christ" is not merely about a historical figure, but about the living Lord who is the object of saving trust. This encounter foreshadows the universal reach of the gospel, proclaimed even from a prisoner's cell to Roman authority, demonstrating that Christ's kingdom transcends all earthly power structures. The "faith in Christ" that Paul preached is the very faith by which humanity is reconciled to God, a faith rooted in Jesus's atoning death and victorious resurrection, as described in 1 Corinthians 15:3-4. Paul, as an ambassador in chains, embodies the Spirit of Christ who empowers His followers to bear witness to Him "to the ends of the earth" (Acts 1:8). Ultimately, this verse serves as a testament to the enduring power and centrality of Jesus Christ, whose transformative message continues to be proclaimed and demands a response from all who hear it, just as it did for Felix and Drusilla.