Acts 24:4

KJV

Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.

KJV (with Strong's)

Notwithstanding {G1161}, that {G3363} I be {G4119} not {G3363}{G1909} further {G4119} tedious {G1465} unto thee {G4571}, I pray {G3870} thee {G4571} that thou wouldest hear {G191} us {G2257} of thy {G4674} clemency {G1932} a few words {G4935}.

Complete Jewish Bible

But, in order not to take up too much of your time, I beg your indulgence to give us a brief hearing.

Berean Standard Bible

But in order not to burden you any further, I beg your indulgence to hear us briefly.

American Standard Version

But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words.

Commentary

### SUMMARY
Acts 24:4 captures a pivotal moment in the trial of the Apostle Paul before Governor Felix, where Tertullus, a hired orator representing Paul's Jewish accusers, employs a calculated rhetorical strategy. This verse serves as a seemingly humble, yet deeply manipulative, transition in Tertullus's opening address, where he feigns a desire not to be "further tedious" while subtly appealing to Felix's "clemency." It sets the stage for the formal accusations against Paul, highlighting the human tendency to use flattery and carefully crafted language to influence outcomes in legal and political arenas, rather than relying solely on truth and fact.

### CONTEXT
* **Literary Context:** This verse is embedded within the broader narrative of Paul's arrest and subsequent trials, which began in Jerusalem and continued in Caesarea. Following a plot against Paul's life in Jerusalem ([Acts 23:12-35](/acts/23-12-35 "Acts 23:12-35 - Plot Against Paul's Life and Transfer to Caesarea")), he is transferred to Caesarea for a hearing before Governor Felix. Acts 24 opens with the arrival of the high priest Ananias, some elders, and Tertullus, their designated orator, to present their case. Tertullus's speech, beginning in [Acts 24:2](/acts/24-2 "Acts 24:2 - Tertullus's Opening Address"), is a masterclass in ancient rhetoric, characterized by excessive flattery of Felix. Verse 4 acts as a bridge, moving from general praise to the specific accusations, creating an illusion of brevity and consideration while subtly pressing his advantage.
* **Historical & Cultural Context:** The trial of Paul before Felix took place in Caesarea Maritima, the Roman provincial capital of Judea. Roman legal proceedings often involved orators or advocates, like Tertullus, who were skilled in rhetoric and persuasion. Flattery of powerful officials was a common and expected practice in the Greco-Roman world, designed to curry favor and establish a positive predisposition towards one's case. Governor Felix himself was known for his corrupt and unjust administration, as evidenced by his later actions (e.g., keeping Paul imprisoned for two years, hoping for a bribe in [Acts 24:26-27](/acts/24-26-27 "Acts 24:26-27 - Felix's Corruption and Paul's Imprisonment")). Tertullus's appeal to Felix's "clemency" was thus a calculated rhetorical move, playing on the governor's ego and perhaps his desire to appear just, even if his true character was otherwise.
* **Key Themes:** This verse contributes to several overarching themes in the book of Acts. Firstly, it underscores the persistent **opposition to the gospel** and its messengers, as seen in the relentless efforts of Jewish leaders to silence Paul, moving from mob violence to legal prosecution. Secondly, it highlights the **clash between human justice and divine truth**, illustrating how worldly legal systems can be swayed by rhetoric, corruption, and political expediency, contrasting sharply with the divine standard of righteousness that Paul embodies. Finally, it subtly introduces the theme of **divine providence** at work even amidst human machinations, as Paul's trials consistently provide opportunities for him to bear witness to Christ before powerful officials, fulfilling the prophecy given in [Acts 9:15](/acts/9-15 "Acts 9:15 - Paul's Commission to Gentiles and Kings").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **tedious (Greek, _enkóptō'_):** This word, meaning "to cut into" or "impede," is used figuratively here to mean "to hinder" or "to be burdensome." Tertullus’s use of "tedious" (G1465) is a feigned humility, implying he is being considerate of Felix’s time, when in fact his lengthy introductory flattery was anything but brief. It's a rhetorical device to make his subsequent accusations seem more palatable.
* **clemency (Greek, _epieíkeia'_):** Derived from a word meaning "suitable" or "equitable," _epieíkeia_ (G1932) refers to equity, mildness, or gentleness. While it can denote a genuine virtue of fairness and reasonableness, Tertullus attributes this quality to Felix, likely undeservedly, as a form of flattery. He appeals to Felix's sense of justice and mercy, hoping to predispose him favorably towards the accusers' case, rather than relying on the merits of the accusations themselves.
* **a few words (Greek, _syntómōs'_):** This adverb (G4935) means "concisely" or "briefly." Tertullus's promise to speak "a few words" is ironic, given the preceding effusive flattery and the detailed accusations that follow. It's a common rhetorical trope to gain attention and imply respect for the listener's time, even when the speaker intends to deliver a substantial address.

#### Verse Breakdown
* **"Notwithstanding, that I be not further tedious unto thee":** This opening phrase, introduced by "Notwithstanding" (G1161, _dé_), signals a transition from Tertullus's general praise of Felix to the specific purpose of his address. The phrase "that I be not further tedious" (G3363, _hína mḗ_ + G4119, _pleíōn_ + G1465, _enkóptō_) is a rhetorical flourish. It expresses a feigned concern for Felix's time, implying that Tertullus is being considerate by moving quickly to the accusations, after his lengthy and flattering introduction.
* **"I pray thee that thou wouldest hear us":** This is a direct appeal to Felix. "I pray thee" (G3870, _parakaléō_) signifies a formal request or entreaty. The request to "hear us" (G191, _akoúō_ + G2257, _hēmōn_) is a plea for the governor's attention and a fair hearing of the charges that are about to be laid against Paul. This is a standard part of legal rhetoric, establishing the speaker's deference to the authority.
* **"of thy clemency a few words":** This final clause specifies the manner in which Tertullus wishes Felix to hear them – "of thy clemency" (G4674, _sós_ + G1932, _epieíkeia_). This is the core of the flattery, attributing a noble quality of fairness and mildness to Felix. The request for "a few words" (G4935, _syntómōs_) is a further rhetorical device, promising brevity while preparing to launch into a detailed and damning indictment.

#### Literary Devices
Tertullus's speech, particularly in this verse, is rich in **Rhetoric**. He employs **Flattery** extensively, praising Felix's administration to gain favor. The phrase "that I be not further tedious" is an example of **Euphemism** or **Understatement**, as his preceding remarks were anything but brief, and his subsequent accusations would be lengthy. There is also a strong element of **Irony** in his promise of "a few words" and his appeal to Felix's "clemency," given Felix's known character and the manipulative nature of Tertullus's entire address. These devices highlight the calculated and persuasive nature of his legal presentation, designed to influence the outcome rather than simply present unadorned facts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 24:4, though seemingly a minor transitional verse, powerfully illustrates the complex interplay between human legal systems, political maneuvering, and divine purpose. Tertullus's use of flattery and feigned humility before a corrupt governor underscores the fallen nature of human institutions and the lengths to which individuals will go to achieve their ends, often at the expense of truth. Theologically, it highlights the consistent opposition faced by God's messengers and the gospel itself, often manifested through legal or political means. Yet, even in such compromised environments, God's sovereignty is at work, using these very trials to advance His kingdom and provide opportunities for His servants to bear witness. The contrast between Tertullus's manipulative rhetoric and Paul's subsequent straightforward defense of the truth serves as a powerful reminder of the integrity demanded of those who represent Christ.

* [Proverbs 26:28](/proverbs/26-28 "Proverbs 26:28 - Deceitful Lips")
* [Psalm 12:2-3](/psalm/12-2-3 "Psalm 12:2-3 - Deceitful Speech")
* [2 Corinthians 1:12](/2_corinthians/1-12 "2 Corinthians 1:12 - Paul's Sincerity")

### REFLECTION AND APPLICATION
Tertullus's calculated words in Acts 24:4 offer a timeless lesson in discernment. In a world saturated with persuasive rhetoric, political spin, and carefully crafted messages, believers are called to be astute listeners, not easily swayed by eloquence or flattery that lacks genuine substance or integrity. This verse reminds us that truth often stands unadorned, not requiring manipulative embellishments. For us, the challenge is to cultivate integrity in our own communication, speaking truthfully and sincerely, rather than resorting to deceit or manipulation to achieve our goals. It also encourages us to trust in God's ultimate justice, even when earthly systems appear compromised or biased. Paul, facing such a trial, remained steadfast, knowing that his ultimate vindication rested not with Felix, but with God. We too can find comfort and steadfastness in the assurance that God sees all and will ultimately set all things right.

#### Questions for Reflection
* **How do I discern between genuine humility and feigned humility in others' words and actions?**
* **In what ways might I be tempted to use flattery or manipulative language to achieve my own ends, rather than relying on truth and integrity?**
* **How does the example of Paul's steadfastness in the face of an unjust trial encourage me to trust God's justice in my own life?**

### FAQ
**Why did Tertullus use such extensive flattery towards Felix?**

Answer: Tertullus, as a professional orator, employed flattery as a standard rhetorical tactic in Roman legal proceedings. Governor Felix was known for his corrupt and unjust character, and by praising his administration and appealing to his "clemency," Tertullus aimed to establish a positive rapport and predispose Felix to view the accusations favorably. This was a calculated move to influence the outcome of the trial, rather than relying solely on the merits of the case against Paul. It was a common cultural practice to honor powerful officials in this manner, even if the praise was insincere, to gain an advantage in court, as seen in many ancient texts and historical accounts of such trials.

### CHRIST-CENTERED FULFILLMENT
While Acts 24:4 focuses on human political maneuvering, it subtly points to the greater divine drama of Christ's sovereignty over all earthly powers. Tertullus's attempt to manipulate justice through rhetoric stands in stark contrast to the perfect justice and truth embodied by Jesus Christ. Just as Paul, the innocent servant, stood trial before a corrupt earthly ruler, so too did Christ Himself stand before Pilate, facing false accusations and a politically motivated judgment ([John 18:28-40](/john/18-28-40 "John 18:28-40 - Jesus Before Pilate")). The "clemency" Tertullus feigned for Felix is a pale shadow of the true divine clemency and grace that God extends to humanity through Christ's atoning sacrifice ([Ephesians 2:4-7](/ephesians/2-4-7 "Ephesians 2:4-7 - God's Rich Mercy")). Ultimately, all human attempts to subvert truth or justice are futile before the one who is the Way, the Truth, and the Life ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, the Life")). Paul's trial, though seemingly a setback, was part of God's sovereign plan to proclaim the gospel to rulers and kings ([Acts 9:15](/acts/9-15 "Acts 9:15 - Paul's Commission")), ultimately demonstrating that no earthly power or rhetorical skill can thwart the purposes of the King of kings, Jesus Christ ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings")).

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

Hebrews 11:32

¶ And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets: