Acts 24:1-27

What is the theme of this chapter?

Paul's defense before Felix.

What is the key verse(s) of this chapter? Verses 14-15

But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

What can I apply to my life from this chapter (things to do/avoid)?

Paul, addressing the one person who, humanly speaking, had the power to liberate him, spoke to Felix about righteousness, self-control and the judgment to come.  Paul could have used a different approach, perhaps winning Felix as a friend of his cause and gaining his freedom.  But Paul's aim was "to maintain always a blameless conscience both before God and before men."  And he knew that Felix and Drusilla needed regeneration.  So he showed them their guilt, their peril, and their need.  Yet, Paul did all this in a way so tactful that Felix could have no reason to be offended.  This is what I can apply to my life.  I need to keep my focus on Him and remember what is most important in this life, that I have been given the message of reconciliation, and that I need to present it tactfully.

All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (2 Cor 5:18-20).  

Additional observations/questions:

It seems to me that verse 18a rather endorses once again (see also Acts 23:11) what Paul did in Jerusalem, and perhaps even that he was there in the first place. 

While I was doing this, they found me purified in the temple, without any crowd or tumult.

Paul showed no remorse nor retracted anything, like he did in verses 20-21:

Or else let these men themselves say what wrongdoing they found when I stood before the council, other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’”

Acts 24:22-27

But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.” Then he gave orders to the centurion that he should be kept in custody but have some liberty, and that none of his friends should be prevented from attending to his needs. After some days Felix came with his wife Drusilla, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.  And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, “Go away for the present. When I get an opportunity I will summon you.” At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. When two years had elapsed, Felix was succeeded by Porcius Festus. And desiring to do the Jews a favor, Felix left Paul in prison.


but have some liberty - "Paul was under a relatively loose military confinement." (Ryrie)

"There were three forms of custody for uncondemned prisoners under Roman law 1.) custodia publica, or confinement in the public jail, 2.) custodia militaris, or military custody, under a soldier or soldiers responsible with their lives for the prisoner's safe keeping, and 3.) custodia libera, or free custody under the supervision of some notable person.  The first was the most severe and the third so mild that the accused could go free at the custodian's assurance that he would appear for trial.  The second is evidently the one which, on several occasions, applied in Paul's case." (Stam)

Felix came with his wife Drusilla - "Youngest of the three daughters of Herod Agrippa I (Acts 12:1), her elder sisters being Berehice (Acts 25:13) and Mariamne.  She was only six years old when her father died in A.D. 44, and so was now about nineteen years of age.  She had been married, when only aged fourteen, to Azizus, king of Emesa.  Felix, as Josephus tells us (Antiq. 20. 7. 2), became enamoured of her beauty and employed a Cyprian sorcerer named Simon to persuade her to forsake her husband and marry him.  She bore him one son, Agrippa, who perished,  in the company either of his wife or his mother, in an eruption of Mt. Vesuvius in the reign of the emperor Titus." (Walker)

"This harmonizes with historical accounts which indicate that it was about this time that the wicked Felix, with the aid of Simon, a magician from Cyprus (supposed by some to the Simon Magus of Acts 8), succeeded in enticing the beautiful Drusilla away from Azizus, king of Emesa, whom she had some six years previous, married at the age of fourteen.  Now about twenty, she already had an infamous past.  She was the daughter of Herod Agrippa I (of Acts 12) the sister of Herod Agrippa II (of Acts 26) and was a little girl at the time her father had accepted worship as a god and had been suddenly struck dead (Acts 12:22,23)." (Stam)

he reasoned about righteousness and self-control and the coming judgment - "Some have carelessly concluded that Paul was preaching 'kingdom' truth here, that this address was not compatible with 'the gospel of the grace of God.'  But such overlook the fact that we have here another of the interrupted discourses of the Book of Acts.  What Paul had been saying formed the introduction to the gospel of the grace of God, for still today, no man truly proclaims grace who does not proclaim it against the background of the righteous wrath of God against sin.  Any who may question this should consider prayerfully such passages as Eph. 2:1-10 and the early chapters of  Romans.  Paul had hoped that, having shown Felix his need, he could now show him God's gracious provision for that need, but the governor would listen no further.  Here he stands in sharp contrast to the Philippian jailor who, trembling also, asked: 'Sirs, what must I do to be saved?' (Acts 16:29,30) with the result that he was gloriously saved.  But Felix, trembling sent the man of God away, promising to hear him further when he should find an opportunity.  In this he has had multitudes of followers who, convicted by the Spirit of their sin and need, have resisted instead of yielding, hoping for another chance." (Stam)

Felix was alarmed - "Felix had stolen Drusilla from her first husband.  He also was corrupt as a governor (v. 26), and Paul may have challenged him concerning his low morality." (Ryrie)

When two years had elapsed - "That is, dating from St. Paul's trial.  He was thus detained in custody two years in Caesarea.  During this period, the party jealousies which constantly existed between the Jews and Syrians of that city culminated in an open fight.  When the Jewish faction refused to disperse, Felix sent soldiery who slew some of them and plundered their houses.  He was accused at Rome in consequence, and had to proceed thither to answer the charges lodged against him." (Walker)

Porcius Festus - "... was Felix's successor.  The change came ca. A.D. 58.  A Roman magistrate could decide when a case would be called; often the delays were long, as here." (Ryrie)

"There is considerable doubt about the date of his assuming office, but it was probably in A.D. 59.  His procuratorship was a of comparatively brief duration, as he died, most probably, in A.D. 61-2, being succeeded by Albinus.  Josephus gives him a fairly good character, and he was certainly more upright in every way than Felix.  He rigorously put down the Sicarii.  The chief events of his term of office were (1) the emperor's decision in favour of the Syrians at Caesarea, as against the Jews,—and (2) grave disturbances at Jerusalem because of the building of a wall at the temple to intercept the view from Agrippa's palace.  He was a typical Roman official,  indifferent to the religious tenets and disputes of the Jews." (Walker)

Felix left Paul in prison - "After two years, in which Felix conversed with the apostle many times, he was still as unscrupulous as ever.  Vacating his office in favor or Porcius Festus, he still left Paul bound though it was customary on such occasions to release uncondemned prisoners.  He did this to 'show the Jews a pleasure' (though he hate them roundly) for, if history is correct, he was being called to account by Nero for maladministration of his government, and he would need as much Jewish friendship as he could win.  Thus he sacrificed an innocent man's liberty at the altar of his own selfishness." (Stam)

Acts 24:10-21

And when the governor had nodded to him to speak, Paul replied: “Knowing that for many years you have been a judge over this nation, I cheerfully make my defense. You can verify that it is not more than twelve days since I went up to worship in Jerusalem, and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. Neither can they prove to you what they now bring up against me. But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. So I always take pains to have a clear conscience toward both God and man. Now after several years I came to bring alms to my nation and to present offerings. While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia—they ought to be here before you and to make an accusation, should they have anything against me. Or else let these men themselves say what wrongdoing they found when I stood before the council, other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’”


for many years - "According to the Roman historian Tacitus, Felix had occupied an official position of much importance during the procuratorship of Cumanus, apparently administering Samaria, while Cumanus devoted his care to Galilee.  Cumanus was procurator A.D. 48-52.  Josephus does not mention Felix's office in Samaria, but merely relates how he succeeded Cumanus as procurator (A.D. 52).  Supposing Paul's trial before Felix to have taken place in A.D. 57, we have a period of five years at least, and, on the testimony of Tacitus, one of eight or nine years, during which Felix was a judge in that part of the country.  So long a continuance in office was unusual among Roman governors, etc." (Walker)

not more than twelve days - "Twelve days minus the five days in Caesarea (v. 1) meant that Paul was in Jerusalem only seven days, too short a time to instigate a riot." (Ryrie)

"And therefore the truth about such recent events would be easily ascertainable.  Moreover, since this was at least the fifth day since Paul had left Jerusalem, it left an incredibly short time (only a week) for exciting the faction and insurrection of which he stood accused.  The 'twelve days' are differently computed by different commentators.  We may reckon them as follows.  The first day saw the interview with James and the presbyters (Acts 21:18); the second witnessed Paul undertaking the vows in the temple (Acts 21:26); the third, fourth, fifth, and sixth days were occupied in connexion with those vows; the seventh was the day of his arrest (being the sixth of the seven days of purification referred to in Acts 21:27); on the eighth, he stood before the Sanhedrin (Acts 22:30); on the ninth, the conspiracy was formed against him (Acts 23:12), and he left Jerusalem after dark; on the evening of the tenth day, he arrived in Caesarea (Acts 23:32); on the eleventh and twelfth days he awaited in custody the coming of his accusers; and now, after the expiration of the twelve days in question, being the fifth since the forming of the conspiracy against him, he is arraigned before Felix." (Walker)

this I confess to you - "But the apostle answers the charge of heresy with still greater effectiveness and embarrassment to his opponents.  'This I confess,' he says, 'that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets' (Ver. 14).  His faith in Christ was not apostasy from the Old Testament Scriptures but obedience to them.  They were the heretics for refusing to believe the Scriptures and for rejecting their own Messiah.  Even the finished work of Christ, which Paul had been proclaiming, was no contradiction to the Old Testament but rather the culmination of its message and program.  The doctrine of justification by faith in Christ alone did not make the law void; it established the law and offered the only basis upon which God could be just in justifying sinners (See Rom. 3:24-26,31) ... It should be observed that a few days previous, before the Sanhedrin, he had made an issue of the Sadducean denial of the resurrection and had exposed the disunity among Israel's rulers.  He might have done this again before Felix but refrained, doubtless out of respect for his nation and for the testimony he and they could both give before Felix.  Since the majority in the Sanhedrin and the vast majority of the Jews believed in the resurrection; since this was the traditional Hebrew faith and the teaching of their Scriptures, he could truthfully say: 'which they themselves also allow,' leaving them to face secretly the embarrassing fact that the heretics were to be found among them, his accusers, and at the same time leaving them speechless lest they expose before Felix the deep discord that prevailed among them.  He believed the Old Testament Scriptures as to the resurrection, while some of them, even their chief priest, did not—and will they now charge him with heresy?" (Stam)

to bring alms - "The only mention in Acts of the collection Paul brought from the Gentiles to the poor in Jerusalem (cf. Rom. 15:25-28; 2 Cor. 8:13-14; 9:12-13)." (Ryrie)

some Jews from Asia - "They were not there as witnesses, Paul points out." (Ryrie)

Acts 24:1-9

And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul. And when he had been summoned, Tertullus began to accuse him, saying:  “Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, in every way and everywhere we accept this with all gratitude. But, to detain you no further, I beg you in your kindness to hear us briefly. For we have found this man a plague, one who stirs up riots among all the Jews throughout the world and is a ringleader of the sect of the Nazarenes. He even tried to profane the temple, but we seized him. By examining him yourself you will be able to find out from him about everything of which we accuse him.”  The Jews also joined in the charge, affirming that all these things were so.


Ananias - "...headed the group that presented the complain against Paul."  (Ryrie)

Tertullus - "(Roman name) was probably a lawyer hired by the Jews in Caesarea to present their case." (Ryrie)

"Many commentators believe that Tertullus, the counsel for the prosecution, was an Italian lawyer, engaged by the Jews because of his knowledge of Roman law and for the effect his procurement might have upon the Roman governor.  If this is so—and it may well be—the Scripture does not make this plain nor make any point of it, for Tertullus stands here representing Israel and Israel's attitude toward Christ and His servant Paul." (Stam)

through you we enjoy much peace - "It is true that Felix had suppressed the brigands who infested Judaea, and that he had driven off the Egyptian impostor [see Acts 21:38 note here] and dispersed his followers.  He also quelled riots as they arose from time to time.  Tertullus alludes to this in flattering style, though Felix had, otherwise, given much cause for discontent.  He had even caused the high priest Jonathan to be assassinated by the Sicarii." (Walker)

reforms are being made - "Literally 'Reforms are taking place'.  This particular word for reform occurs nowhere else in the New Testament.  The reforms or corrections in question must be the suppression of the disorders already referred to, as we know of no other." (Walker)

in every way and everywhere we accept this with all gratitude - "Long years before Moses had declared, by inspiration of God, that if Israel rebelled against Him: 'The stranger that is within thee shall get up above thee very high; and thou shalt come down very low ... he shall be the head, and thou shalt be the tail' (Deut. 28:43,44).  This process was rapidly taking place as the chose people declined in power before the ascendancy of Rome.  Even a few years previous, at their rejection of Christ, the Council had largely taken matters into their own hands and had driven Pilate to do what they wished, as 'the voices of them and of the chief priest prevailed, and Pilate gave sentence that it should be as they required' (Luke 23:23,24).  Now they come with abject flattery to a ruler they despise, careful not to be 'tedious,' to him and beseeching him out of his 'clemency' to hear them a 'few words' (Vers. 2-4)." (Stam)

we have found this man a plague - "The words Tertullus used against the great man of God are extremely vile and manifest the hiss of the serpent.  He calls him 'a pestilent fellow,' a person of whom society may well be rid of.  The indictment contains three counts.  First stands a political accusation.  This, in presence of the high Roman officer, was of the greatest importance.  Any conspiracy against the Roman government was a capital offence.  The charge of sedition or treason was thus at once laid at the door of the Apostle.  The second offence Tertullus brought against Paul was of a religious nature.  As ringleader of the Nazarenes, presented by him as a sect of the Jews, he had abetted that which was against the peace of Judaism and introduced not alone a disturbing element, but had transgressed another Roman law, which forbade the introduction of unrecognized religious sects.  The third charge was the profanation of the temple.  If this last charge could have been proven against Paul the sentence of death would have fallen against him." (Gaebelein)

one who stirs up riots - "Tertullus broadened the charge and made it more serious in Roman eyes by, for the first time, accusing Paul of being an insurrectionist (stirs up dissension) as well as being a leader of the Nazarenes and desecrating the Temple (v. 6)." (Ryrie)

the Nazarenes - "The term is used of Christ in Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9.  It is here, for the first, applied to His followers.  In the lips of opponents, it was already a term of contempt, and was to come more and more into vogue among the Jews as their name for the despised and hated Christians." (Walker)

**vss 6-8 - Some manuscripts add "and we would have judged him according to our law. ⁷But the chief captain Lysias came and with great violence took him out of our hands, ⁸commanding his accusers to come before you."  "Most mss. do not contain this portion of these verses." (Ryrie)