Acts24

Paul is brought before Governor Felix, where the high priest Ananias and orator Tertullus accuse him of sedition, being a ringleader of the Nazarenes, and profaning the temple. Paul defends himself, denying the charges and affirming his worship of the God of his fathers and belief in the resurrection. Felix defers judgment, keeping Paul imprisoned for two years, hoping for a bribe. Ultimately, Felix leaves Paul bound to appease the Jews upon his own succession.

Tertullus Presents the Case Against Paul

1
After five days, the cohen hagadol Hananyah came down with some elders and a lawyer named Tertullus, and they presented their case against Sha’ul to the governor. ​
2
Sha’ul was called, and Tertullus began to make the charges: “Felix, your Excellency, it is because of you that we enjoy unbroken peace, and it is your foresight that has brought to this nation ​
3
so many reforms in so many areas. It is with the utmost gratitude that we receive this.
4
But, in order not to take up too much of your time, I beg your indulgence to give us a brief hearing.
5
“We have found this man a pest. He is an agitator among all the Jews throughout the world and a ringleader of the sect of the Natzratim. ​
6
He even tried to profane the Temple, but we arrested him. ​
7
Not present in the manuscripts this translation follows.
8
By questioning this man yourself, you will be able to learn all about the things of which we are accusing him.”
9
The Judeans also joined in the accusation and alleged that these were the facts.

Paul's Defense Before Felix

10
When the governor motioned for Sha’ul to speak, he replied, “I know that you have been judge over this nation for a number of years, so I am glad to make my defense. ​
11
As you can verify for yourself, it has not been more than twelve days since I went up to worship in Yerushalayim; ​
12
and neither in the Temple nor in the synagogues nor anywhere else in the city did they find me either arguing with anyone or collecting a crowd.
13
Nor can they give any proof of the things of which they are accusing me.
14
“But this I do admit to you: I worship the God of our fathers in accordance with the Way (which they call a sect). I continue to believe everything that accords with the Torah and everything written in the Prophets. ​
15
And I continue to have a hope in God — which they too accept — that there will be a resurrection of both the righteous and the unrighteous. ​
16
Indeed, it is because of this that I make a point of always having a clear conscience in the sight of both God and man. ​
17
“After an absence of several years, I came to Yerushalayim to bring a charitable gift to my nation and to offer sacrifices. ​
18
It was in connection with the latter that they found me in the Temple. I had been ceremonially purified, I was not with a crowd, and I was not causing a disturbance.
19
But some Jews from the province of Asia — they ought to be here before you to make a charge if they have anything against me!
20
Or else, let these men themselves say what crime they found me guilty of when I stood in front of the Sanhedrin,
21
other than this one thing which I shouted out when I was standing among them: ‘I am on trial before you today because I believe in the resurrection of the dead!’” ​

Felix Defers Judgment

22
But Felix, who had rather detailed knowledge of things connected with the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.” ​
23
He ordered the captain to keep Sha’ul in custody, but to let him have considerable liberty and not prevent any of his friends from taking care of his needs. ​

Paul Witnesses to Felix and Drusilla

24
After some days, Felix came with his wife Drusilla, who was Jewish. He sent for Sha’ul and listened to him as he spoke about trusting in the Messiah Yeshua. ​
25
But when Sha’ul began to discuss righteousness, self-control and the coming Judgment, Felix became frightened and said, “For the time being, go away! I will send for you when I get a chance.” ​
26
At the same time, he hoped that Sha’ul would offer him a bribe; so he sent for him rather often and kept talking with him. ​
27
After two years, Felix was succeeded by Porcius Festus; but because Felix wanted to grant the Judeans a favor, he left Sha’ul still a prisoner. ​

Study Notes for Acts 24

Verse 1

Ananias the high priest, notorious for his corruption, traveled from Jerusalem to Caesarea with elders and Tertullus, a professional Roman orator. Hiring a lawyer demonstrates the seriousness and political nature of the charges.

Verse 2

Tertullus opens with exaggerated flattery (a standard rhetorical device) toward Governor Felix, who was known historically for his harshness and cruelty. This flattery was intended to win favor and contrast Paul’s alleged disruption.

Verse 5

The prosecution levels three main charges: 1) Sedition against Rome ('pestilent fellow'), 2) Causing unrest among Jews globally, and 3) Being the 'ringleader of the sect of the Nazarenes,' identifying Christianity as a dangerous, unauthorized movement.

Verse 6

The charge of profaning the Temple was the most inflammatory accusation, punishable by death under Roman law, but Tertullus obscures the fact that the Jews had attempted to execute Paul without a proper Roman trial.

Verse 7

Tertullus attempts to portray Chief Captain Lysias’ intervention (Acts 21:31-35) as a violent disruption of a lawful Jewish proceeding, rather than a rescue from a murderous mob.

Verse 10

Paul avoids flattery, instead acknowledging Felix's long tenure as a judge. This implies that Felix’s experience should allow him to quickly discern the baseless nature of the political charges.

Verse 11

Paul establishes a factual timeline: he had only been in Jerusalem for twelve days, making the charge of widespread, global sedition physically impossible. He confirms his purpose was legitimate worship.

Verse 14

Paul confesses to following 'the Way' (an early term for Christianity) but argues that it is not a new religion or heresy, but the true worship of the God of his fathers, rooted entirely in the Law and the Prophets.

Verse 15

Paul emphasizes the shared Jewish belief in the resurrection of the dead. By affirming this hope, Paul aligns himself with the Pharisees (in opposition to the Sadducees) and shows that his teaching is consistent with foundational Judaism.

Verse 16

This verse describes the ethical outcome of Paul’s faith: a commitment to living with integrity and maintaining a conscience free of offense toward both God (religious duty) and men (civil duty).

Verse 17

Paul refutes the charge of sedition by stating the true, peaceful purpose of his visit: bringing monetary aid (alms) to Jewish Christians in Jerusalem, and Temple offerings.

Verse 21

Paul isolates the true source of conflict: the theological dispute concerning the resurrection (Acts 23:6). This point is irrelevant to the Roman court, effectively dismissing the charges of civil disruption.

Verse 22

Felix had 'more perfect knowledge' of the Christian movement ('the Way') likely due to the presence of Christians in Caesarea and his long tenure. This knowledge allowed him to see that the charges were motivated by religious jealousy, not sedition.

Verse 23

Paul is granted unusual liberty (access to friends and ministry), indicating that Felix did not view him as a serious threat, but rather a prisoner of political convenience.

Verse 24

Drusilla was the third wife of Felix and the daughter of Herod Agrippa I. As a Jewess, she would have been keenly interested in Paul’s teachings, especially concerning the Messiah.

Verse 25

Paul’s message was tailored to confront the known corruption of Felix. He preached on righteousness (justice, which Felix lacked), temperance (self-control, contrasting Felix's excesses), and judgment to come (divine accountability).

Verse 26

Felix’s true motive for keeping Paul close is revealed: greed. He hoped Paul or his associates would offer a bribe for his release, demonstrating the corruption of the Roman provincial system.

Verse 27

After two years, Felix was replaced by Porcius Festus. Felix left Paul imprisoned to curry favor with the Jewish leaders before departing, prioritizing political expediency over justice.

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