TRV
See on the biblical-era map
Study This Verse
Commentary on Acts 24 verses 1–9
We must suppose that Lysias, the chief captain, when he had sent away Paul to Caesarea, gave notice to the chief priests, and others that had appeared against Paul, that if they had any thing to accuse him of they must follow him to Caesarea, and there they would find him, and a judge ready to hear them - thinking, perhaps, they would not have given themselves so much trouble; but what will not malice do?
I. We have here the cause followed against Paul, and it is vigorously carried on. 1. Here is no time lost, for they are ready for a hearing after five days; all other business is laid aside immediately, to prosecute Paul; so intent are evil men to do evil! Some reckon these five days from Paul's being first seized, and with most probability, for he says here (Act 24:11) that it was but twelve days since he came up to Jerusalem, and he had spent seven in his purifying the temple, so that these five must be reckoned from the last of those. 2. Those who had been his judges do themselves appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place. She the high priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in Herod's judgment-hall? Justly did God make the priests contemptible and base, when they made themselves so, Mal 2:9. (2.) That he should thus discover himself and his enmity against Paul!. If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium that commonly attends it; but Ananias is not shamed to own himself a sworn enemy to Paul. The elders attended him, to signify their concurrence with him, and to invigorate the prosecution; for they could not find any attorneys or solicitors that would follow it with so much violence as they desired. The pains that evil men take in an evil matter, their contrivances, their condescensions, and their unwearied industry, should shame us out of our coldness and backwardness, and out indifference in that which is good.
II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Roman governor, and most likely to gain favour. The high priest, and elders, though they had their own hearts spiteful enough, did not think their own tongues sharp enough, and therefore retained Tertullus, who probably was noted for a satirical wit, to be of counsel for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they had the command of, it being a cause wherein the church was concerned and which therefore must not be starved. Paul is set to the bas before Felix the governor: He was called forth, Act 24:2. Tertullus's business is, on the behalf of the prosecutors, to open the information against him, and he is a man that will say any thing for his fee; mercenary tongues will do so. No cause so unjust but can find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronise an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil.
1.One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronising and protecting assassins. - Joseph. Antiq. 20.162-165. And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate as never was the like: and this comes the worse from the high priest and the elders, because he had given a late instance of his enmity to their order; for Jonathan the high priest, or one of the chief priests, having offended him by too free an invective against the tyranny of his government, he had him murdered by some villains whom he hired for that purpose who afterwards did the like for others, as they were hired: Cujus facinoris quia nemo ultor extitit, invitati hac licentia sicarii multos confodiebant, alios propter privatas inimicitias, alios conducti pecunia, etiam in ipso templo - No one being found to punish such enormous wickedness, the assassins, encouraged by this impunity, stabbed several persons, some from personal malice, some for hire, and that even in the temple itself. An yet, to engage him to gratify their malice against Paul, and to return them that kindness for their kindness in overlooking all this, they magnify him as the greatest blessing to their church and nation that ever came among them.
(1.)They are very ready to own it (Act 24:2): "By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence - thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (Act 21:38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards? See here, [1.] The unhappiness of great men, and a great unhappiness it is, to have their services magnified beyond measure, and never to be faithfully told of their faults; and hereby they are hardened and encouraged in evil. [2.] The policy of bad men, by flattering princes in what they do amiss to draw them in to do worse. The bishops of Rome got themselves confirmed in their exorbitant church power, and have been assisted in persecuting the servants of Christ, by flattering and caressing usurpers and tyrants, and so making them the tools of their malice, as the high priest, by his compliments, designed to make Felix here.
(2.)They promise to retain a grateful sense of it (Act 24:3): "We accept it always, and in all places, every where and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country." And, if it had been true that he was such a governor, it had been just that they should thus accept his good offices with all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good governors, are what we ought to be thankful for, both to God and man. This is part of the honour due to magistrates, to acknowledge the quietness we enjoy under their protection, and the worthy deeds done by their prudence.
(3.)They therefore expect his favour in this cause, Act 24:4. They pretend a great care not to intrench upon his time: We will not be further tedious to thee; and yet to be very confident of his patience: I pray thee that thou wouldest hear us of thy clemency a few words. All this address is only ad captandam benefolentia - To induce him to give countenance to their cause; and they were so conscious to themselves that it would soon appear to have more malice than matter in it that they found it necessary thus to insinuate themselves into his favour. Every body knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Caesar when they were persecuting our Saviour. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another.
2.One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business, and it is to inform his excellency concerning the prisoner at the bar; and this part of his discourse is as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix; but, a I cannot but be sorry that a man of wit and sense should have such a saleable tongue (as one calls it), so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth. Two things Tertullus here complains of to Felix, in the name of the high priest and the elders: -
(1.)That the peace of the nation was disturbed by Paul. They could not have baited Christ's disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treatment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false and there was not the least colour nor foundation for them. Innocence, may excellence and usefulness, are no fence against calumny, no, nor against the impressions of calumny upon the minds both of magistrates and multitudes to excite their fury and jealousy; for, be the representation ever so unjust, when it is enforced, as here it was, with gravity and pretence of sanctity, and with assurance and noise, something will stick. The old charge against God's prophets was that they were the troublers of the land, and against God's Jerusalem that it was a rebellious city, hurtful to kings and provinces (Ezr 4:15, Ezr 4:19), and against our Lord Jesus that he perverted the nation, and forbade to give tribute to Caesar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, "We suspect him to be a dangerous man, and have taken him up upon that suspicion;" but, as if the thing were past dispute, "We have found him to be so; we have often and long found him so;" as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation; but, if Paul's just character be enquired into, it will be found directly the reverse of this.
[1.]Paul was a useful man, and a great blessing to his country, a man of exemplary candour and goodness, blessing to all, and provoking to none; and yet he is here called a pestilent fellow (Act 24:5): "We have found him, loimon - pestem - the plague of the nation, a walking pestilence, which supposes him to be a man of a turbulent spirit, malicious and ill-natured, and one that threw all things in disorder wherever he came." They would have it thought that he had dome a more mischief in his time than a plague could do, - that the mischief he did was spreading and infectious, and that he made others as mischievous as himself, - that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste, - that it was as much to be dreaded and guarded against as a plague is. Many a good sermon he had preached, and many a good work he had done, and for these he is called a pestilent fellow.
[2.]Paul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting peace; he lived peaceably and quietly himself, and taught others to do so too, and yet is here represented as a mover of sedition among all the Jews throughout all the world. The Jews were disaffected to the Roman government; those of them that were most bigoted were the most so. This Felix knew, and had therefore a watchful eye upon them. Now they would fain make him believe that this Paul was the man that made them so, whereas they themselves were the men that sowed the seeds of faction and sedition among them: and they knew it; and the reason why they hated Christ and his religion was because he did not go about to head them in a opposition to the Romans. The Jews were every where much set against Paul, and stirred up the people to clamour against him; they moved sedition in all places where he came, and then cast the blame unjustly upon him as if he had been the mover of the sedition; as Nero not long after set Rome on fire, and then said the Christians did it.
[3.]Paul was a man of catholic charity, who did not affect to be singular, but made himself the servant of all for their good; and yet he is here charged as being a ringleader of the sect of the Nazarenes, a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a Christian, this was inserted in hi sentence, that he was auctor iniqui nominis et signifer - The author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man in propagating Christianity. But, First, It was utterly false that this was a sect; he did not draw people to a party or private opinion, nor did he make his own opinions their rule. True Christianity establishes that which is of common concern to all mankind, publishes good-will to men, and shows us God in Christ reconciling the world to himself, and therefore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their origin to. True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one; and, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, and peaceable and loving, and every way easy, acceptable, and profitable one to another, and therefore is far from being a sect, which is supposed to lead to division and to sow discord. True Christianity aims at no worldly benefit or advantage, and therefore must by no means be called a sect. Those that espouse a sect are governed in it by their secular interest, they aim at wealth and honour; but the professors of Christianity are so far from this that they expose themselves thereby to the loss and ruin of all that is dear to them in this world. Secondly, It is invidiously called the sect of the Nazarenes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise; whereas he was of Bethlehem, where the Messiah was to be born. Yet he was pleased to call himself, Jesus of Nazareth, ch. 22:8. And the scripture has put an honour on the name, Mat 2:23. And therefore, though intended for a reproach, the Christians had not reason to be ashamed of sharing with their Master in it. Thirdly, It was false that Paul was the author of standard-bearer of this sect; for he did not draw people to himself, but to Christ - did not preach himself, but Christ Jesus.
[4.]Paul had a veneration for the temple, as it was the place which God had chosen to put his name there, and had lately himself with reverence attended the temple-service; and yet it is here charged upon him that he went about to profane the temple, and that he designedly put contempt upon it, and violated the laws of it, Act 24:6. Their proof of this failed; for that they alleged as matter of act was utterly false, and they knew it, Act 21:29.
(2.)That the course of justice against Paul was obstructed by the chief captain. [1.] They pleaded that they took him, and would have judged him according to their law. This was false; they did not go about to judge him according to their law, but, contrary to all law and equity, went about to beat him to death or to pull him to pieces, without hearing what he had to say for himself - went about, under pretence of having him into their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was this judging him according to their law? It is easy for men, when they know what they should have done, to say, this they would have done, when they meant nothing less. [2.] They reflected upon the chief captain as having done them an injury in rescuing Paul out of their hands; whereas he therein not only did him justice, but them the greatest kindness that could be, in preventing the guilt they were bringing upon themselves: The chief captain Lysias came upon us and with great violence (but really no more than was necessary) took him out of our hands, Act 24:7. See how persecutors are enraged at their disappointments, which they ought to e thankful for. When David in a heat of passion was going upon a bloody enterprise, he thanked Abigail for stopping him, and God for sending her to do it, so soon did he correct and recover himself. But these cruel men justify themselves, and reckon him their enemy who kept them (as David there speaks) from shedding blood with their own hands. [3.] They referred the matter to Felix and his judgment, yet seeming uneasy that they were under a necessity of doing so, the chief captain having obliged them to it (Act 24:8): "It was he that forced us to give your excellency this trouble, and ourselves too; for," First, "He commanded his accusers to come to thee, that though mightest hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it to thee to examine him, and try what thou canst get out of him, and whether thou canst by his confession come to the knowledge of those things which we lay to his charge."
III. The assent of the Jews to this charge which Tertullus exhibited (Act 24:9): They confirmed it, saying that those things were so. 1. Some think this expresses the proof of their charge by witnesses upon oath, that were examined as to the particulars of it, and attested them. And no wonder if, when they had found an orator that would say it, they found witnesses that would swear it, for money. 2. It rather seems to intimate the approbation which the high priest and the elders gave to what Tertullus said. Felix asked them, "Is this your sense, and is it all that you have to say?" And they answered, "Yes it is;" and so they made themselves guilty of all the falsehood that was in his speech. Those that have not the wit and parts to do mischief with that some others have, that cannot make speeches and hold disputes against religion, yet make themselves guilty of the mischiefs others do, by assenting to that which others do, and saying, These things are so, repeating and standing by what is said, to pervert the right ways of the Lord. Many that have not learning enough to plead for Baal yet have wickedness enough to vote for Baal.
By examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so. See, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers.
Whom we also apprehended. From whom you will be able, by judging all these things, to know. In this place, some of our Codices have several verses which read in Greek as follows: Whom we also apprehended, and according to our law wished to judge. But Lysias the tribune, coming with many, took him by force from our hands, ordering his accusers to come before you, hence you may be able yourself, by judging all these things, to know, etc.
Continue studying Acts 24:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Acts 24:8 captures a pivotal moment in the Apostle Paul's trial before Governor Felix, where the orator Tertullus, representing the Jewish high priest and elders, concludes his opening accusation. Having leveled serious charges against Paul, Tertullus boldly challenges Felix to personally investigate the claims by cross-examining Paul's accusers, confident that such an inquiry will confirm the veracity of their allegations. This verse sets the stage for Paul's subsequent defense, highlighting the adversarial nature of the Roman legal proceedings and the accusers' strategic attempt to secure a conviction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Tertullus's speech, culminating in this verse, is a prime example of rhetoric employed in a legal setting. He strategically uses flattery at the outset to curry favor with Felix, setting a positive tone before launching into his accusations. The verse itself employs a form of challenge, as Tertullus confidently dares Felix to scrutinize their claims, implying that the evidence is so overwhelming it will withstand any rigorous examination. There is also an underlying irony in Tertullus's demand for examination; while he intends it to solidify the false accusations, this very process will ultimately provide Paul with the platform to present the truth and expose the baselessness of the charges. The confidence of the accusers stands in stark antithesis to the truth that Paul is about to reveal, creating dramatic tension in the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 24:8, while seemingly a straightforward legal maneuver, resonates with profound theological and thematic connections. It underscores the biblical reality that those who stand for truth, especially the truth of the Gospel, often face unjust accusations and trials. This verse highlights the tension between human legal systems, which can be manipulated and corrupted, and the divine standard of justice. It reminds us that God's plan often unfolds amidst human opposition, using even adversarial circumstances as opportunities for His servants to bear witness. The demand for examination, though intended to condemn Paul, ultimately serves as a platform for him to articulate his faith and defend the Gospel, demonstrating God's sovereign hand in human affairs.
REFLECTION AND APPLICATION
Acts 24:8 offers significant lessons for believers today. Firstly, it reminds us that opposition and false accusations are not new to the Christian journey. Just as Paul faced baseless charges, we too may encounter misunderstanding, slander, or even legal challenges for our faith. In such moments, Paul's composure and reliance on truth provide a powerful example. We are called to stand firm in integrity, trusting that God will vindicate His truth in His time. Secondly, the verse implicitly calls for a commitment to truth and justice in all spheres of life. While Felix's court was flawed, the principle of thorough examination and fair judgment remains vital. As believers, we should advocate for justice and truth, and when we are involved in disputes, we should seek to present facts with clarity and honesty. Finally, Paul's trial demonstrates that God can use even the most challenging circumstances as opportunities for witness. His imprisonment ultimately led him to preach the Gospel before governors and kings, furthering the Kingdom. This encourages us to view our own trials not merely as obstacles, but as potential platforms for God's redemptive purposes.
Questions for Reflection
FAQ
Why did Tertullus specifically ask Felix to examine the accusers?
Answer: Tertullus's request for Felix to personally examine the accusers was a calculated legal maneuver. By inviting the governor to interrogate the witnesses directly, Tertullus aimed to convey supreme confidence in the strength and irrefutability of their accusations against Paul. This tactic was designed to impress upon Felix that the evidence was so compelling it would withstand any scrutiny, thereby putting the burden of proof on Felix to investigate and confirm the charges rather than simply accepting Tertullus's rhetorical presentation. It was a way to underscore the apparent weight of the prosecution's case and pressure the judge towards a conviction.
What was the immediate outcome of this "examination" request?
Answer: While Felix did not immediately proceed with the direct "examination" of the accusers as Tertullus specifically requested, he did hear Paul's subsequent defense (Acts 24:10-21). Following Paul's eloquent and truthful rebuttal, Felix, "having a more perfect knowledge of that way" (referring to Christianity), adjourned the case, stating he would make a decision when Lysias the commander arrived (Acts 24:22). However, Felix notoriously delayed justice, keeping Paul imprisoned for two years, largely because he hoped Paul or his associates would offer him a bribe (Acts 24:26). This outcome highlights the corruption within the Roman legal system and the political motivations that often overshadowed true justice.
CHRIST-CENTERED FULFILLMENT
Acts 24:8, with its focus on false accusation and the demand for examination, profoundly foreshadows and reflects the ultimate trial of Christ. Just as Paul faced baseless charges from zealous religious leaders, so too did Jesus stand before the Sanhedrin and Roman authorities, enduring a barrage of false witnesses and accusations (Matthew 26:59-60). The accusers in Paul's trial, confident in their lies, mirror those who condemned the innocent Lamb of God, who, "as a sheep before her shearers is dumb, so he opened not his mouth" (Isaiah 53:7). Paul, as a faithful servant and imitator of Christ, embodies the pattern of suffering unjustly for righteousness' sake. Ultimately, the demand for examination in this verse points to the divine examination of all humanity. Christ Himself is the true and righteous judge, before whom all truth will be revealed and all falsehood exposed. His resurrection is the ultimate vindication against all false accusations, proving His innocence and triumph over sin and death. Through Him, believers, though often accused by the "accuser of our brethren" (Revelation 12:10), find their ultimate defense and justification, not in human courts, but in the perfect righteousness of their Savior.