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Acts 24

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Tertullus Presents the Case Against Paul 1–9

1
And after five days the high priest Ananias came down with certain elders, andwithan orator, one Tertullus; and they informed the governor against Paul. ​
2
And when he was called, Tertullus began to accuse him, saying, Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation, ​
3
we accept it in all ways and in all places, most excellent Felix, with all thankfulness.
4
But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words.
5
For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: ​
6
who moreover assayed to profane the temple: on whom also we laid hold: ​
7
Not present in the manuscripts this translation follows.
8
from whom thou wilt be able, by examining him thyself, to take knowledge of all these things whereof we accuse him.
9
And the Jews also joined in the charge, affirming that these things were so.

Paul's Defense Before Felix 10–21

10
And when the governor had beckoned unto him to speak, Paul answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defence: ​
11
seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem: ​
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and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city.
13
Neither can they prove to thee the things whereof they now accuse me.
14
But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; ​
15
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. ​
16
Herein I also exercise myself to have a conscience void of offence toward God and men always. ​
17
Now after some years I came to bring alms to my nation, and offerings: ​
18
amidst which they found me purified in the temple, with no crowd, nor yet with tumult: but there were certain Jews from Asia—
19
who ought to have been here before thee, and to make accusation, if they had aught against me.
20
Or else let these men themselves say what wrong-doing they found when I stood before the council,
21
except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question before you this day. ​

Felix Defers Judgment 22–23

22
But Felix, having more exact knowledge concerning the Way, deferred them, saying, When Lysias the chief captain shall come down, I will determine your matter. ​
23
And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him. ​

Paul Witnesses to Felix and Drusilla 24–27

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But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. ​
25
And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me. ​
26
He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him. ​
27
But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds. ​

Bible text: American Standard Version (1901) · Public domain

Study Notes for Acts 24

Verse 1

Ananias the high priest — The Ananias who commanded Paul to be struck on the mouth (Acts 23:2). He comes down with the elders and 'a certain orator' (rhetor, found only here), Tertullus. The verb 'informed' (emphanizo) the governor returns when the high priest and chief of the Jews approach Festus (25:2).

Verse 2

by thy providence — Tertullus begins with praise: 'great quietness' and 'very worthy deeds… by thy providence' (pronoia, forethought; elsewhere only Rom 13:14). Scripture names the trap: 'A man that flattereth his neighbour spreadeth a net for his feet' (Prov 29:5). The governor's own conduct is shown in vv.25–27.

Verse 5

a pestilent fellow — Loimos, a plague, the word for 'pestilences' in Matt 24:7 and Luke 21:11; protostates, 'ringleader', is found only here. 'Sect' is hairesis, which Paul takes up in v.14. 'Nazarenes' (Nazoraios) is the Lord's own name from Paul's conversion: 'I am Jesus of Nazareth' (Acts 22:8).

Verse 6

profane the temple — The charge rests on a supposition: the Asian Jews 'supposed that Paul had brought' Trophimus into the temple (Acts 21:29). 'Would have judged according to our law' follows what the narrative records, 'as they went about to kill him' (21:31), before the chief captain arrived.

Verse 7

with great violence — Tertullus gives the chief captain's intervention as violence. Lysias's own letter gives it as a rescue: Paul 'should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman' (Acts 23:27).

Verse 10

the more cheerfully answer for myself — Paul does not flatter. He states a fact, that Felix has been 'of many years a judge unto this nation', and gives it as his reason for answering the more cheerfully (euthymoteron). Apologeomai, 'answer for myself', is his verb in the defence before Agrippa (Acts 26:1–2).

Verse 11

twelve days — Paul offers a count that can be checked against Tertullus's 'throughout the world'. He went up 'to worship' (proskyneo), and the temple visit in the record was to complete purification, 'until that an offering should be offered for every one of them' (Acts 21:26).

Verse 14

the way which they call heresy — 'Heresy' is hairesis, 'sect', the word Tertullus used in v.5. 'The way' (hodos) is the name for the believers in Acts 9:2; 19:9, 23; 22:4. Paul owns it and worships 'the God of my fathers' (compare Acts 3:13), 'believing all things which are written in the law and in the prophets'.

Verse 15

a resurrection of the dead, both of the just and unjust — The hope is one 'they themselves also allow' (prosdechomai, to look for, as in 'Looking for that blessed hope', Titus 2:13). It was the point Paul raised in the council (Acts 23:6). Dan 12:2 and John 5:28–29 speak of a rising of both kinds.

Verse 16

a conscience void of offence — Askeo, 'exercise', is found only here: a practised discipline. Aproskopos, 'void of offence', is also in 1 Cor 10:32 and Phil 1:10. The two directions, 'toward God, and toward men', match his word to the council: 'I have lived in all good conscience before God until this day' (Acts 23:1).

Verse 17

alms to my nation, and offerings — The alms are the collection for 'the poor saints which are at Jerusalem' (Rom 15:25–26; 1 Cor 16:1–4). The offerings are those of the purification in the temple (Acts 21:26). Paul names both as his purpose in coming.

Verse 21

this one voice — Phone is the cry Paul raised in the council: 'of the hope and resurrection of the dead I am called in question' (Acts 23:6). He gives it as the only matter. The same ground is stated before Agrippa, 'for which hope's sake… I am accused of the Jews' (26:7), and at Rome (28:20).

Verse 22

more perfect knowledge of that way — Akribesteron, more exactly, the comparative used of Apollos being taught 'the way of God more perfectly' (Acts 18:26). Felix 'deferred' them (anaballo, to adjourn, found only here) until Lysias should come; he wants to 'know the uttermost' (diaginosko, to determine), a verb also in Acts 23:15.

Verse 23

liberty — Anesis is relaxation, a loosening of custody. A centurion keeps Paul, but none 'of his acquaintance' (literally 'his own') is forbidden to minister to him. Caesarea held people he knew: he had lodged with Philip the evangelist (Acts 21:8). At Rome too he dwelt 'by himself with a soldier that kept him' (28:16).

Verse 24

Drusilla, which was a Jewess — Drusilla is named only here. With Felix she sends for Paul and hears him 'concerning the faith in Christ' (pistis eis Christon). A Jewish hearer would know the 'law and… prophets' that Paul says in v.14 he believes. The same verb 'sent for' (metapempo) recurs in v.26.

Verse 25

righteousness, temperance, and judgment to come — Three themes are named: dikaiosyne; enkrateia, self-control (the 'temperance' of Gal 5:23 and 2 Pet 1:6); and krima, 'judgment to come'. Felix 'trembled' (emphobos, became afraid) and put it off: 'when I have a convenient season' (kairos), 'I will call for thee'.

Verse 26

that money should have been given him — Felix hoped for a gift. The Law forbids it: 'neither take a gift: for a gift doth blind the eyes of the wise' (Deut 16:19); 'A wicked man taketh a gift out of the bosom to pervert the ways of judgment' (Prov 17:23). He 'sent for him the oftener' and 'communed with him', and still did not release him.

Verse 27

left Paul bound — 'After two years' Porcius Festus took Felix's 'room' (diadochos, successor, found only here). The motive is stated: 'willing to shew the Jews a pleasure' (charis, a favour). Festus acts from the same motive, 'willing to do the Jews a pleasure' (Acts 25:9), and Paul's answer is 'I appeal unto Caesar' (25:11).