Acts 24:6

KJV

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

KJV (with Strong's)

Who {G3739} also {G2532} hath gone about {G3985} to profane {G953} the temple {G2411}:{G2532} whom {G3739} we took {G2902}, and {G2532} would {G2309} have judged {G2919} according {G2596} to our {G2251} law {G3551}.

Complete Jewish Bible

He even tried to profane the Temple, but we arrested him.

Berean Standard Bible

and he even tried to desecrate the temple; so we seized him.

American Standard Version

who moreover assayed to profane the temple: on whom also we laid hold:

Commentary

### SUMMARY
Acts 24:6 presents a pivotal moment in the trial of the Apostle Paul before Governor Felix, encapsulating the primary accusation leveled against him by the Jewish high priest Ananias and the orator Tertullus. This verse specifically charges Paul with attempting to profane the sacred Temple in Jerusalem, an offense deemed extremely grave under Jewish law, and asserts that the Jewish authorities had apprehended him with the intent to judge him according to their own legal system. It underscores the deep-seated animosity and legal maneuvering employed by Paul's accusers to secure his condemnation.

### CONTEXT
* **Literary Context:** Acts 24:6 is situated within the formal legal proceedings against Paul following his arrest in Jerusalem. The narrative in [Acts 21](/acts/21 "Acts 21 - Paul's Return to Jerusalem and Arrest") details Paul's arrival in Jerusalem, his participation in a purification rite, and the subsequent riot instigated by Jews from Asia who falsely accused him of bringing a Gentile, Trophimus, into the Temple's inner courts. This false accusation, which led to Paul's near-lynching and subsequent arrest by the Roman tribune, is the direct precursor to the charges articulated by Tertullus in [Acts 24](/acts/24 "Acts 24 - Paul's Trial Before Felix"). Verse 6 forms the core of the prosecution's case, attempting to establish Paul as a dangerous religious extremist and a violator of sacred Jewish law, thereby justifying their desire for him to be judged by their own council.
* **Historical & Cultural Context:** The charge of "profaning the temple" was one of the most serious accusations that could be brought against an individual in first-century Judaism, often punishable by death. The Temple in Jerusalem was the epicenter of Jewish worship and identity, and its sanctity was fiercely guarded. Strict purity laws dictated who could enter various courts, with explicit prohibitions against Gentiles entering the inner courts, a boundary marked by a stone balustrade (the *soreg*) bearing inscriptions warning of death. Under Roman rule, the Jewish Sanhedrin had limited judicial autonomy, particularly in capital cases; they could not carry out a death sentence without Roman approval, as seen in the trial of Jesus (cf. [John 18:31](/john/18-31 "John 18:31 - Pilate and Jewish Authority")). This legal limitation explains why Paul's accusers, despite their desire to judge him "according to our law," had to bring the case before the Roman governor Felix in Caesarea.
* **Key Themes:** The verse highlights several significant themes pervasive throughout the book of Acts and Paul's ministry. Foremost is the theme of **False Accusation and Injustice**, as Paul was demonstrably innocent of the charge, having meticulously observed Jewish customs to avoid offense (cf. [Acts 21:26](/acts/21-26 "Acts 21:26 - Paul's Purification Rite")). This injustice mirrors the suffering of Christ and other early Christian martyrs. Another theme is **Religious Zealotry vs. Truth**, where the accusers' fervent adherence to their interpretation of the Mosaic Law led them to reject the truth of the Gospel and persecute its proponents, demonstrating a misguided zeal that prioritized ritual over righteousness. Finally, the phrase "would have judged according to our law" underscores the **Conflict of Laws and Authority** between Jewish religious law and Roman imperial jurisdiction, a recurring tension for early Christians navigating a pluralistic legal landscape.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **profane (Greek, _bebēlóō'_):** From G953, meaning to desecrate, defile, or make unholy. This term emphasizes the severity of the alleged offense in Jewish eyes, implying that Paul treated something sacred (the Temple) as common or impure, thereby violating its sanctity. The accusation was designed to evoke maximum outrage and condemnation.
* **temple (Greek, _hierón'_):** From G2411, referring to the entire sacred precincts of the Temple in Jerusalem, as opposed to the *naos*, which denotes the central sanctuary itself. The use of *hierón* here is significant because the accusation concerned Paul bringing a Gentile into the outer courts, which were still part of the sacred *hierón* but not the innermost *naos*. The violation was against the sacred space and its established purity boundaries.
* **judged (Greek, _krínō'_):** From G2919, meaning properly to distinguish, i.e., decide (mentally or judicially); by implication, to try, condemn, or punish. This word reveals the accusers' intent: they desired not merely an inquiry but a definitive legal verdict, likely a condemnation leading to a capital sentence, which they believed was their right under their law.

#### Verse Breakdown
* **"Who also hath gone about to profane the temple:"** This clause presents the core charge against Paul. The phrase "gone about" (from G3985, *peirázō*, meaning to test, endeavor, or attempt) suggests an active effort or intention on Paul's part to desecrate the holy site. The accusation was that Paul had violated the strict purity regulations of the Temple, specifically by allegedly introducing a Gentile (Trophimus) into areas forbidden to non-Jews, an act that carried the death penalty under Jewish law.
* **"whom we took,"** This phrase asserts the Jewish leaders' agency in apprehending Paul. It implies a legitimate arrest based on a perceived violation, framing their actions as righteous enforcement of their religious statutes. They present themselves as having acted within their rights to seize a lawbreaker.
* **"and would have judged according to our law."** This final clause expresses the accusers' desired outcome and their frustration with Roman intervention. It signifies their intent to conduct a trial under Jewish law, implying a capital offense for which they sought to impose their own judgment, likely death. This statement highlights the tension between Jewish religious authority and Roman political control over Judea, as the Romans had reserved the right of capital punishment for themselves.

#### Literary Devices
Tertullus's statement in Acts 24:6 employs several **Literary Devices**. The most prominent is **False Accusation**, as the entire charge against Paul regarding temple profanation was fabricated, serving as a legal pretext for the Jewish leaders' animosity. There is also an element of **Hyperbole** in the way the charge is presented, aiming to inflame the Roman governor's perception of Paul as a dangerous instigator rather than a mere religious dissenter. The phrase "would have judged according to our law" showcases **Legal Language** and **Assertion of Authority**, as Tertullus formally articulates the Jewish desire for judicial autonomy, even while operating within the Roman legal framework. Furthermore, the narrative implicitly highlights **Irony**, as those who claim to uphold the sanctity of the law are themselves engaging in deceit and injustice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 24:6 resonates deeply with broader biblical themes of false witness, the persecution of the righteous, and the clash between rigid legalism and the expansive grace of God. The Jewish leaders' accusation against Paul, driven by a zealous but ultimately misguided understanding of the Law, mirrors instances throughout Scripture where God's messengers face opposition for proclaiming truth. This verse underscores the reality that faithfulness to God's unfolding plan can often incur the wrath of those entrenched in traditional, yet incomplete, interpretations of divine will. It reveals the spiritual blindness that can accompany religious fervor when it is untempered by love and truth, leading to the persecution of those who genuinely seek to honor God. Paul's experience here serves as a potent reminder that the path of discipleship often involves enduring undeserved suffering for the sake of the Gospel.

* [Matthew 26:59-60](/matthew/26-59-60 "Matthew 26:59-60 - False Witnesses Against Jesus")
* [Acts 6:13-14](/acts/6-13-14 "Acts 6:13-14 - False Accusations Against Stephen")
* [1 Peter 4:16](/1_peter/4-16 "1 Peter 4:16 - Suffering for Christ's Name")

### REFLECTION AND APPLICATION
Acts 24:6 offers profound insights for contemporary believers facing opposition or misunderstanding for their faith. Paul's steadfastness in the face of baseless accusations serves as a powerful example of integrity and reliance on divine justice. We learn that proclaiming the truth of the Gospel, especially when it challenges established norms or comfortable traditions, can invite hostility and false charges. In such moments, like Paul, we are called to stand firm, trusting that God will ultimately vindicate His servants and His truth. This verse also prompts us to examine our own hearts: are we quick to judge others based on incomplete information or preconceived notions? Do we allow our zeal for certain traditions or interpretations to blind us to the Spirit's work or to the true character of others? True worship is not merely about adhering to rituals but about living a life of love, truth, and justice, reflecting the character of God. Our "temple" today is not a physical building but our bodies and the community of believers, which we are called to keep holy and undefiled by sin and false witness.

#### Questions for Reflection
* **How do I respond when I am falsely accused or misunderstood for my faith or actions?**
* **In what ways might my own religious zeal or convictions unintentionally lead me to misjudge or condemn others?**
* **How does the concept of the "temple" in the New Testament (e.g., our bodies as temples of the Holy Spirit, the church as God's dwelling) inform my understanding of holiness and purity today?**

### FAQ

**Was Paul truly guilty of profaning the temple as accused in Acts 24:6?**

Answer: No, Paul was not guilty of profaning the temple. The accusation was entirely false. Paul had returned to Jerusalem to complete a vow and participate in a purification ritual, demonstrating his respect for Jewish customs and the Temple (cf. [Acts 21:23-26](/acts/21-23-26 "Acts 21:23-26 - Paul's Purification Vow")). The specific charge stemmed from a mistaken belief by some Jews from Asia that Paul had brought Trophimus, a Gentile from Ephesus, into the inner courts of the Temple, which was strictly forbidden. However, Paul had not done so (cf. [Acts 21:29](/acts/21-29 "Acts 21:29 - The False Accusation Regarding Trophimus")). His defense before Felix later in [Acts 24:10-21](/acts/24-10-21 "Acts 24:10-21 - Paul's Defense Before Felix") clearly refutes these claims, emphasizing his blameless conduct.

**Why was profaning the temple such a serious charge under Jewish law?**

Answer: Profaning the temple was considered an extremely grave offense because the Temple in Jerusalem was the holiest site in Judaism, representing God's dwelling place among His people. Its sanctity was paramount, and strict purity laws governed access to its various courts. The inner courts, particularly, were reserved for Jews, with explicit warnings (often inscribed on stone barriers) that Gentiles who entered would face death. This was not merely a religious transgression but an act of sacrilege that threatened the very foundation of Jewish identity and covenant relationship with God. The charge against Paul, therefore, was designed to evoke maximum outrage and justify a capital punishment under Jewish law, demonstrating the accusers' intent to remove him permanently.

### CHRIST-CENTERED FULFILLMENT
Acts 24:6, with its false accusation against Paul concerning the Temple, powerfully foreshadows and reflects the ultimate experience of Jesus Christ. Just as Paul was falsely accused of desecrating the physical Temple, Jesus Himself faced accusations related to the Temple, most notably the charge that He would destroy and rebuild it in three days (cf. [Matthew 26:59-61](/matthew/26-59-61 "Matthew 26:59-61 - False Accusations Against Jesus")). While the Jewish leaders sought to condemn Paul for a perceived violation of the earthly sanctuary, Jesus revealed that He was the true Temple, the ultimate dwelling place of God (cf. [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus and the Temple")). Paul's suffering for the sake of the Gospel, including this unjust trial, mirrors Christ's own path of suffering, false accusation, and ultimate vindication. Through Christ's atoning sacrifice, the need for a physical temple and its rituals was fulfilled, as access to God is now granted through His body, which was broken and raised. Believers, united with Christ, become living temples of the Holy Spirit (cf. [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - Believers as God's Temple")), demonstrating that true worship is no longer confined to a physical structure but is a spiritual reality found in Christ. The legalistic zeal that sought to condemn Paul ultimately failed to comprehend the new covenant inaugurated by Jesus, where the true "profanation" is not a physical act in a building, but the rejection of the Lamb of God who takes away the sin of the world (cf. [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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 24:12

And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

John 19:7

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

John 19:8

When Pilate therefore heard that saying, he was the more afraid;

Acts 19:37

For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.

Acts 23:10

And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring [him] into the castle.

Acts 23:15

Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

John 18:31

Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: