Acts 24

CHAPTER 24

The Trial Before Felix (24:1-9)

1 When the Jewish leaders of the Sanhedrin came down to Caesarea to accuse Paul, they brought with them a lawyer named Tertullus.

2-4 Tertullus began his speech by praising Felix. That was the custom in New Testament times. But Felix was not worthy of such praise, because it is known from other history books that he was a cruel and despotic ruler.

5-6 Tertullus first charged that Paul was a troublemaker who was stirring up riots among the Jews all over the world. In New Testament times, the Jews were always bringing this charge against the Christians (Luke 23:1-2,5; Acts 16:20-21; 17:6-7). In fact, one of the main reasons Luke wrote his Gospel and also the book of Acts was to refute this very charge. One of Luke’s purposes in writing was to show that the Christians had not committed any of the crimes they had been accused of. The Christians had not caused disturbances or revolted against the Roman government. Whenever they were brought into court, no one could prove they had been guilty of breaking any Roman law (Luke 23:4,13-15; Acts 18:14-15; 26:3032).

Tertullus’ second charge against Paul was that he was a ringleader of the Nazarene sect (verse 5). Jesus was called a “Nazarene,” because He had been brought up in the town of Nazareth in Israel (Luke 4:16). This is the only place in the New Testament where Jesus’ followers are called members of the “Nazarene sect.”¹⁰³

Tertullus’ third charge against Paul was that he had tried to desecrate the temple (verse 6). The Jews knew there was no proof that Paul had actually desecrated the temple, so they didn’t charge him with that. They only charged him with “trying” to desecrate it! Tertullus’ point was that if the Jews had not first seized Paul, he would indeed have desecrated the temple. How hard it would be for Paul to disprove that charge! Tertullus was very clever. A crafty and skillful lawyer can make even an innocent man look guilty!

7-9 Then, in describing Paul’s arrest, Tertullus twisted the truth. He said that the Jews had seized Paul “according to our law” (verse 6), but that the Roman commander Lysias had snatched Paul out of the Jews’ hands “with the use of much force” (verse 7).¹⁰⁴ However, Tertullus’ words were false. Rather, it was the Jews who “with the use of much force” almost succeeded in murdering Paul right in the courtyard of the temple, and only the arrival of the Roman soldiers saved his life! (Acts 21:30-32).

Paul’s Defense (24:10-21)

10 Felix was the governor of Judea (the southern province of Israel) from 52 to 59 A.D. At the time of Paul’s trial, Felix had already been governor for several years, and he knew a great deal about Jewish customs. Therefore, Paul was happy to make his defense before him.

11-13 Paul denied all the charges that Tertullus had brought against him. Notice that the charges of Tertullus were very vague. He didn’t accuse Paul of any specif ic crime. He made only the loose and broad charges that Paul had “stirred up riots all over the world,” and that he had “desecrated the temple.” Such loose charges are easy to make. For example, it is easy to accuse someone of being a “troublemaker” or a “wrongdoer.” Such accusations are nothing but slander.

But Paul’s answer to the charges wasn’t vague. He denied each of Tertullus’ charges clearly and in detail. He said that he had not been arguing with anyone in the temple or stirring up a crowd anywhere in the city. He challenged his accusers to prove even one specif ic charge against him.

14 Having said what he did not do, Paul next stated to Felix what he did do. He worshiped the true God, and he followed the true Way, that is, Christ (John 14:6). He agreed with everything written in the Law and the Prophets, that is, the Old Testament. He was a true Jew, just as Christ Himself was a true Jew.

15 Not only that, like most Jews, Paul believed in the resurrection of the dead and in eternal life. The resurrection of the body, together with eternal life, was the chief hope of the Jews. Only the Sadducees refused to believe in the resurrection and life after death (see Acts 23:6-8).

Paul says here that there will be a resurrection of both the righteous and the wicked. Jesus said: “A time is coming when all who are in their graves will hear [the Son of Man’s] voice and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned” (John 5:28-29). Everyone will be resurrected. The main question is this: Where will our resurrection take place—in the kingdom of God or in the kingdom of Satan?

16 For every Christian a clean conscience is essential. Our conscience becomes unclean when we sin knowingly and then refuse to repent (see Acts 23:1 and comment). God will not draw near us when we are in that situation. When we continue in sin we grieve the Holy Spirit (Ephesians 4:30) and put out [His] fire (1 Thessalonians 5:19). Our spiritual life dries up. Our faith becomes shipwrecked (see 1 Timothy 1:19). If anyone among us has an unclean conscience, let him repent without delay and receive forgiveness and cleansing (see 1 John 1:9 and comment).

17 Here Paul gives the main reason for his coming to Jerusalem this time: namely, to deliver to the Jerusalem church the collection raised by the Gentile churches (see Acts 19:21; 20:22; Romans 15:25-27).

18-19 Here again Paul states that he was presenting his of ferings in the temple in a completely proper way. He was doing nothing contrary to Jewish custom. He was raising no commotion. Then suddenly some Jews from the province of Asia seized him (Acts 21:27-28). “These Jews from Asia should have come here and accused me in person,” says Paul.

Here we can see an important principle. If it ever becomes necessary to accuse someone of wrongdoing, it must be done face to face. Those whose accusations are false or only half true always prefer to make their accusations behind a person’s back. They don’t dare accuse a person to his face, because if they do their falsehood will immediately be revealed. If we have something to say against someone but don’t want to say it to his face, then we had better keep our mouth shut.

20 But those Jews from the province of Asia were not present. Therefore, Paul says: “Let the Jews of the Sanhedrin who are now here show what crime I have committed.”

21 The only so-called “crime” the Sanhedrin had found Paul guilty of was the crime of being a Pharisee who believed in the resurrection of the dead. It was only because of the anger of the Sadducees¹⁰⁵ of the Sanhedrin that Paul had been brought to trial. In fact, these Sadducees had found no real crime that Paul had committed.

Paul and Felix (24:22-27)

22-23 It is not known whether or not Felix held a further hearing on Paul’s case, or whether the commander Lysias ever came or not. But we do know that Felix, in hopes of getting a bribe from Paul and also in order to keep the Jews happy, kept Paul in prison for the next two years (verses 26-27).

24-25 Felix and his wife Drusilla¹⁰⁶ wanted to hear more about the Way—that is, the Christian faith—so they called for Paul to come and talk to them about it. But they were not really seeking God; rather, they only desired to be entertained by some new teaching. Therefore, when Paul began to talk about righteousness, self-control and the judgment to come (verse 25), Felix became uneasy and said, “Enough! Enough!” But it was these very three things—righteousness, self-control, and the judgment—that Felix and Drusilla most needed to hear about! Whenever God begins to show us our sin, we of ten, like Felix, become uneasy and say, “That’s enough for now. I’ll think about it later.” And when we say that to God, we are, in effect, losing an opportunity to repent and to receive forgiveness. Why was Felix afraid? Because he was an evil and greedy man. He didn’t want to give up his sins; neither did he want to face the judgment of God.

It is not enough for us only to fear God’s judgment; we must repent of our sins. Let us not say to God, as Felix said to Paul, “Enough for now; I’ll think about it tomorrow.” Because now is the day of salvation (2 Corinthians 6:2). Tomorrow may be too late!

26 Although Felix didn’t care to talk with Paul any further about religion, he still continued to treat Paul reasonably well, because he hoped that some day Paul would pay him a bribe to gain his freedom.

27 Two years later, in 59 A.D., a civil war arose in Caesarea between the Jews and the Gentiles. At that time Felix’s soldiers brutally attacked the Jews and killed many of them. Because of that incident, Felix was removed from his governorship and sent back to Rome. A new governor named Festus came to take his place.

Felix never released Paul. He was afraid that the Jews would complain to the Roman Emperor about his cruel conduct, so he wanted to grant a favor to them in order to gain their good will. Therefore, as a way to please the Jews, Felix kept Paul in prison.

Because Felix never completed Paul’s trial, it was now necessary for the new governor, Festus, to reopen the case and make a judgment in the matter.