Acts 24:3

KJV

We accept [it] always, and in all places, most noble Felix, with all thankfulness.

KJV (with Strong's)

{G5037} We accept {G588} it always {G3839}, and {G2532} in all places {G3837}, most noble {G2903} Felix {G5344}, with {G3326} all {G3956} thankfulness {G2169}.

Complete Jewish Bible

so many reforms in so many areas. It is with the utmost gratitude that we receive this.

Berean Standard Bible

In every way and everywhere, most excellent Felix, we acknowledge this with all gratitude.

American Standard Version

we accept it in all ways and in all places, most excellent Felix, with all thankfulness.

Commentary

### SUMMARY
Acts 24:3 captures the opening remarks of Tertullus, the professional orator hired by the Jewish high priest Ananias and the elders to prosecute Paul before Governor Felix. This verse is a carefully crafted piece of rhetoric, designed to win favor with the Roman governor through effusive and insincere praise, setting a tone of deference and gratitude for Felix's perceived benevolent rule and the peace he had brought to Judea. It serves as a stark introduction to the legal proceedings, highlighting the manipulative tactics employed by Paul's accusers.

### CONTEXT
* **Literary Context:** Acts 24:3 is situated within the broader narrative of Paul's trials, which begin after his arrest in Jerusalem and subsequent transfer to Caesarea to protect him from a Jewish plot to assassinate him (see [Acts 23:31](/acts/23-31 "Paul's Transfer to Caesarea")). The preceding verses (Acts 24:1-2) establish the arrival of the high priest Ananias, some elders, and Tertullus in Caesarea, and Tertullus's initial address to Felix, praising him for the "much peace" and "worthy deeds" brought about by his "providence." Verse 3 continues this highly flattering introduction, emphasizing the consistent and universal acceptance of Felix's rule by the Jewish leaders. This elaborate opening serves as a rhetorical setup for the accusations against Paul, aiming to predispose the judge in their favor before the actual charges are presented. The narrative then shifts to Paul's own defense, which stands in stark contrast to Tertullus's manipulative rhetoric, highlighting Paul's integrity and reliance on truth (see [Acts 24:10-21](/acts/24-10-21 "Paul's Defense Before Felix")).
* **Historical & Cultural Context:** Roman legal proceedings in the first century CE often featured professional orators (rhetors or advocates) who would present cases. It was a common and expected practice for such advocates to begin their addresses with an encomium, or a speech of praise, directed at the presiding magistrate. This was not merely a formality but a strategic move to build rapport, establish a favorable atmosphere, and subtly influence the judge's disposition. Governor Felix, known from historical sources (e.g., Tacitus, Josephus) as a notoriously corrupt and ruthless ruler, would have been accustomed to such flattery, and perhaps even expected it. His administration in Judea was marked by unrest and banditry, making Tertullus's praise for "much peace" and "worthy deeds" particularly ironic and clearly insincere. The Jewish leaders' willingness to employ such a tactic underscores their desperation to secure a conviction against Paul, even if it meant compromising their own principles by praising a governor they likely despised.
* **Key Themes:** This verse contributes significantly to several key themes within the book of Acts and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **Rhetoric and Manipulation**, showcasing how human language can be skillfully employed not for truth, but for strategic advantage and to sway opinion, contrasting sharply with the straightforward proclamation of the gospel. Secondly, it highlights the **Conflict Between Worldly Power and Divine Truth**, as the worldly system, represented by the Roman court and the manipulative Jewish leaders, attempts to suppress the truth of the gospel embodied by Paul. This trial, like many others Paul faces (e.g., before [Festus and Agrippa in Acts 25-26](/acts/25-26 "Paul's Appearance Before Festus and Agrippa")), underscores the challenges faced by early Christians in a hostile environment. Lastly, it subtly points to the theme of **Divine Sovereignty**, as despite the elaborate human machinations, God's plan for Paul to bear witness to Christ ultimately prevails (see [Acts 23:11](/acts/23-11 "The Lord's Assurance to Paul")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **accept (Greek, _apodéchomai'_):** From ἀπό (apo, "from") and δέχομαι (dechomai, "to receive"). This verb means "to take fully," implying a welcoming or approval. In this context, it signifies a complete and unreserved reception or acknowledgment of Felix's rule and actions. Tertullus uses it to convey the Jewish leaders' purported full endorsement of Felix's administration, though the underlying sentiment is clearly feigned.
* **most noble (Greek, _krátistos'_):** A superlative form derived from κράτος (kratos, "strength, power"). It literally means "strongest" but is used here in a dignified sense, meaning "very honorable" or "most excellent." This was a standard, respectful form of address for high-ranking Roman officials like a governor. However, in the context of Tertullus's preceding effusive praise, it transcends mere formality and becomes a key component of his exaggerated flattery, designed to elevate Felix's status and predispose him favorably.
* **thankfulness (Greek, _eucharistía'_):** From εὐχάριστος (eucharistos, "grateful"). This noun denotes "gratitude" or "grateful language." While it can refer to genuine thanksgiving, especially to God as an act of worship, here it is used in a secular and highly ironic sense. Tertullus uses it to express the "thanksgiving" of the Jewish people for Felix's rule, a claim that is historically and contextually false, serving only as a rhetorical flourish to manipulate the governor.

#### Verse Breakdown
* **"We accept [it] always":** This phrase, with the bracketed "it" added by KJV translators for clarity, refers to the "peace" and "worthy deeds" mentioned by Tertullus in the preceding verse (Acts 24:2). The Greek adverb "always" (pántē) emphasizes the supposed continuous and unwavering nature of this acceptance. It is a sweeping generalization, intended to convey a sense of universal and constant approval from the Jewish community towards Felix's governance, despite the known historical reality of his oppressive rule.
* **"and in all places":** The Greek phrase "pantachoû" means "everywhere" or "in all places." This further amplifies the scope of the alleged acceptance, suggesting that Felix's beneficial rule is acknowledged and appreciated not just by the delegation present, but by Jewish people throughout the region. This hyperbolic statement aims to impress upon Felix the widespread, positive impact of his administration, thereby enhancing his ego and making him more receptive to the prosecution's case.
* **"most noble Felix":** This is the direct address to the governor, using the honorific "krátistos." While "most noble" was a customary respectful title for Roman officials, Tertullus's use of it here, following such extensive and insincere praise, transforms it into a tool of calculated flattery. It acknowledges Felix's authority while simultaneously attempting to ingratiate the accusers with him.
* **"with all thankfulness":** This concluding phrase reinforces the theme of gratitude. The Greek "metá pásēs eucharistías" (literally "with all gratitude" or "with all thanksgiving") asserts that the Jewish leaders' acceptance of Felix's rule is accompanied by profound appreciation. This is the culmination of Tertullus's sycophantic opening, painting a picture of a grateful populace under a benevolent ruler, all designed to create a favorable impression before the accusations against Paul begin.

#### Literary Devices
Tertullus's opening statement in Acts 24:3 is rich with **Rhetoric**, employing various persuasive techniques. The most prominent device is **Flattery**, an exaggerated and insincere praise aimed at gaining favor. Tertullus lavishes praise on Felix, calling him "most noble" and claiming universal and constant "thankfulness" for his rule, despite Felix's known corruption and the unrest he caused. This is a classic example of _ad hominem_ rhetoric, attempting to influence the judge's disposition rather than focusing on the merits of the case. Furthermore, there is significant **Irony** present. Historically, Felix was a harsh and unjust ruler, making the claims of "much peace" and "worthy deeds" deeply ironic. This irony would have been palpable to contemporary listeners aware of Felix's reputation, highlighting the insincerity of Tertullus's words. The entire speech is a masterclass in **Persuasion through Exaggeration**, where the truth is distorted and magnified to serve a manipulative purpose.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 24:3 offers profound insights into the nature of human communication and motivation, contrasting the world's manipulative rhetoric with the divine call to truth and integrity. It serves as a powerful reminder that not all praise is genuine, and that discernment is crucial in evaluating the words of others. The passage underscores the biblical emphasis on sincerity and truthfulness in speech, warning against the use of flattery for personal gain or to deceive. While Tertullus's words were designed to curry favor and manipulate justice, the Christian life is called to operate out of a spirit of genuine love and truth, even in the face of adversity or injustice. This verse implicitly highlights the tension between worldly wisdom, which often employs cunning and deceit, and godly wisdom, which is characterized by purity, peace, and sincerity.

* [Proverbs 26:28](/proverbs/26-28 "Proverbs on Deceitful Speech")
* [Ephesians 4:15](/ephesians/4-15 "Speaking the Truth in Love")
* [Colossians 3:9](/colossians/3-9 "Do Not Lie to One Another")

### REFLECTION AND APPLICATION
Acts 24:3, though seemingly a minor detail in Paul's trial, offers significant lessons for believers today. It challenges us to examine our own communication, asking if our words are always truthful and sincere, or if we sometimes resort to flattery or manipulation to achieve our desired outcomes. In a world saturated with carefully crafted messages, discerning genuine praise from insincere flattery is a vital spiritual discipline. This verse reminds us that true integrity means speaking truth, even when it is unpopular or inconvenient, rather than seeking favor through artifice. It encourages us to cultivate a character rooted in honesty, trusting that God's justice will ultimately prevail, rather than relying on human cunning. We are called to be people of truth, reflecting the character of Christ, who consistently spoke truth regardless of the cost.

#### Questions for Reflection
* **In what situations might I be tempted to use flattery or insincere words to gain favor or achieve a goal?**
* **How can I cultivate greater discernment to recognize manipulative speech in others and resist its influence?**
* **What does it mean to "speak the truth in love" (Ephesians 4:15) in my daily interactions, especially when faced with difficult conversations or potential conflict?**

### FAQ
**Why did Tertullus begin his speech with such excessive flattery towards Felix?**

Answer: Tertullus, as a professional orator, was employing a common rhetorical strategy in Roman legal proceedings. It was customary to begin a speech by praising the presiding magistrate (an encomium) to build rapport, establish a favorable atmosphere, and subtly influence the judge's disposition. Given Governor Felix's known corrupt and tyrannical nature, Tertullus's flattery was likely exaggerated to an extreme degree, aiming to appeal to Felix's ego and predispose him positively towards the prosecution's case against Paul. This was a calculated move to gain an advantage before presenting the actual accusations.

**Did the Jewish leaders genuinely feel "thankfulness" for Felix's rule, as stated in the verse?**

Answer: Historically, it is highly unlikely that the Jewish leaders felt genuine "thankfulness" for Felix's rule. Historical accounts from writers like Tacitus and Josephus portray Felix as a cruel, corrupt, and oppressive governor whose administration was marked by unrest, banditry, and injustice. The "much peace" and "worthy deeds" attributed to him by Tertullus (Acts 24:2) were almost certainly an ironic and insincere exaggeration. The Jewish leaders, desperate to secure a conviction against Paul, were willing to engage in such blatant flattery and falsehoods to achieve their objective, highlighting the manipulative nature of their prosecution.

### CHRIST-CENTERED FULFILLMENT
Acts 24:3, with its portrayal of manipulative rhetoric and insincere flattery, stands in stark contrast to the character and ministry of Jesus Christ. While Tertullus sought to gain favor through deceitful words, Jesus consistently spoke the unvarnished truth, even when it led to His rejection and crucifixion. He did not flatter the powerful or compromise the truth for personal gain, but rather proclaimed the kingdom of God with authority and integrity (see [Matthew 7:29](/matthew/7-29 "Jesus Taught with Authority")). Christ's life and teachings provide the ultimate example of transparent communication, where His "yes" was "yes" and His "no" was "no" (see [Matthew 5:37](/matthew/5-37 "Let Your Yes Be Yes")). The world's systems, exemplified by Tertullus's legal maneuvering, often rely on cunning and manipulation, but Christ's kingdom is founded on truth and righteousness. Ultimately, the trial of Paul, like the trial of Jesus Himself, demonstrates the world's inability to comprehend or tolerate divine truth, yet it is through such trials that God's sovereign plan unfolds, leading to the spread of the gospel and the ultimate triumph of Christ's truth over all human artifice and injustice (see [John 18:37](/john/18-37 "Jesus' Kingdom of Truth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 26:25

But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

Acts 23:26

Claudius Lysias unto the most excellent governor Felix [sendeth] greeting.

Luke 1:3

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,