Down to Earth But Heavenly Minded

What does Acts Chapter 24 mean?

Acts 24 recounts Paul’s trial before Governor Felix in Caesarea Maritima. Paul returned to Jerusalem after his third missionary journey to accusations he taught Jewish Christians they did not have to circumcise their sons (Acts 21:20–21). This is false: he only teaches this to Gentiles as even Jewish Jesus-followers do not have to follow the Mosaic law. While at the temple to perform a ceremony to prove his devotion to Judaism, Paul is again falsely accused, this time of bringing a Gentile into the temple (Acts 21:27–29). The Roman army tribune has spent three days trying to determine if Paul broke a Roman law, a Jewish law, or just has a different way of expressing his religion. After getting nowhere and facing a conspiracy by the Sanhedrin to assassinate Paul (Acts 23:12–15), the tribune has sent him to the governor.

In Acts 24:1–9, Paul’s accusers arrive and present their case. The high priest Ananias and a few elders from the Sanhedrin allow the lawyer Tertullus to speak as Roman courts have specific protocols. Tertullus gives the customary flattery—despite the fact Felix is a horrible person—and accuses Paul of being a menace, a cult leader, and an attempted desecrater of a religious structure, which under Roman law was punishable by death. The high priest and other witnesses attest to the charges.

In Acts 24:10–21, Paul makes his defense. He points out he’s only been in Jerusalem for about a week—hardly enough time to organize a revolution. As he did before the Sanhedrin, Paul largely ignores the surface charges and gets to the heart of the matter: he’s there because he believes in the resurrection of the dead. He then points out that the men who originally accused him of desecrating the temple aren’t even present.

Acts 24:22–27 records Felix’s response. He knows about Christianity and their belief in resurrection, so he’s not concerned about the doctrinal spat. He tells the group he will wait for the tribune to arrive and give his testimony. Until then, Paul is held under a relatively casual form of house arrest. But the tribune never arrives. Felix would just as soon keep the peace with the Sanhedrin if Paul isn’t going to be coerced into paying for his freedom. So, Felix keeps Paul in custody until he is relieved two years later by Porcius Festus.

When Festus takes office, he is almost immediately beset by the Sanhedrin who want Paul convicted. Festus invites them to Caesarea where they repeat their accusations and Paul repeats his defense. This time, however, frustrated by the politics and mindful that Jesus has told him he will go to Rome (Acts 23:11), Paul appeals his case to Caesar. Since Paul is a Roman citizen, Festus has no choice but to honor his request. Before he leaves, however, Paul can witness to Agrippa II, fulfilling Jesus’ promise to Ananias that Paul would bear His name before kings (Acts 9:15; 25—26).

Chapter Context
Acts 24 is a transition period for Paul from freedom to captivity. For several years, he has traveled around Judea, Syria, modern-day Turkey, Macedonia, and Greece, spreading the good news about Jesus’ offer of salvation. Through a series of misunderstandings and outright lies, he is now in custody in Caesarea Maritima. He will remain there for two years before demanding his case be sent to Caesar (Acts 25:11). Once he arrives in Rome, he will spend another two years in custody (Acts 28:30). Despite his confinement, his message will reach a king and the household of Nero.

Verse by Verse

Verse 1. 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.

Jewish religious leadership wants Paul dead. They’ve even joined an assassination plot against him; that scheme failed because Paul’s nephew overheard it (Acts 23:12–24). The tribune in Jerusalem can’t figure out why the Sanhedrin wants Paul destroyed and can’t protect Paul anymore, so he’s sent him and the Sanhedrin to face the governor in Caesarea Maritima (Acts 23:26–30).

Paul took only two days to travel the sixty-five miles from Jerusalem to Caesarea because the tribune sent him on horseback (Acts 23:24); his accusers probably had to walk. Ananias was the high priest from AD 48 to 58; he is not the husband of Sapphira (Acts 5:1–11) or the man in Damascus who led Paul to the Lord (Acts 9:10–19). Elders were respected men of the city who helped resolve legal disputes; these elders are also members of the Sanhedrin. Nothing more is known about Tertullus—it is a common name, but he’s no relation to the Christian theologian Tertullian who was born in 160.

As the next verses show, the accusers need a lawyer because the Greek court has a particular format, involving a great deal of flattery. Tertullus goes on to accuse Paul of causing dissension among Jews throughout the Roman Empire and attempting to desecrate the temple (Acts 24:5–6). Felix sees through the accusations and knows they’re baseless, but he holds Paul just to make the Jews happy (Acts 24:27).

Context Summary
Acts 24:1–9 describes an attempt by members of the Sanhedrin to convince Governor Felix to convict Paul of capital offenses. They accuse Paul of inciting mayhem among Jews around the empire and leading a cult. Most damning, they accuse him of desecrating a religious structure. Their words sound condemning until Paul speaks and points out the charges are unfounded and unwitnessed. The truth is these accusers are just angry he believes in the resurrection of the dead.

Verse 2. 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,

Tertullus is a lawyer hired by the Sanhedrin to bring their accusations against Paul before Governor Felix. Tertullus (Acts 24:2–8) follows the proper customs for Roman court arguments, including insincere flattery and promise of a short speech (Acts 24:4).

Nothing more is known about Tertullus. He is not the Christian theologian Tertullian, born a century later. The Sanhedrin needs him because they want to be sure to present their case effectively. Paul has been a nuisance since he went to Damascus to arrest Jesus-followers and returned as a Jesus-follower, himself. Though Paul spent little time in Jerusalem since then, the Sanhedrin would have heard about him from other Jews who came to Jerusalem for the feasts.

Governor Marcus Antonius Felix had once been a slave; historians suggest this experience inspired his cruelty. Claudius Caesar made him governor from about AD 52 to 58. In two years, after continual complaints to Caesar from the people of Caesarea, Nero will replace Felix with Porcius Festus (Acts 24:27).

The “peace” Felix kept due to his “foresight” was earned by viciously stamping down insurrections. Even the priesthood lived in turmoil as the seniors harassed the juniors. Since Paul “stirs up riots…throughout the world” (Acts 24:5), Tertullus subtly argues he should stamp out Paul, as well. Paul counters that he’d only been in Jerusalem for around one week—not nearly long enough to start a riot. He counters that the charges are unfounded; it’s all a misunderstanding about his belief in the resurrection of the dead (Acts 24:11–21).

Verse 3. in every way and everywhere we accept this with all gratitude.

The lawyer Tertullus is introducing his case in the traditional Roman way: by flattering the judge, Governor Felix. To do so he needs to generously reframe the man’s characteristics. Tacitus, a secular historian, describes Felix as a “cruel, licentious, and base” man who brought the land “much peace” (Acts 24:2) through unjust violence.

In a large way, however, Tertullus’s words are sincere. They are at court because the Sanhedrin considers Paul an insurrectionist—the exact type of person Felix would normally treat with great prejudice. Further, the Sanhedrin emulated Felix by joining in a plot to assassinate Paul (Acts 23:12–15). They unfortunately have much in common.

The Sanhedrin has two significant problems. First, their charges are baseless. Paul is no threat to the Roman Empire, or even their own control over the Jews. Contrary to their accusations, he didn’t start an insurrection and he didn’t defile a religious structure (Acts 24:5–6). Second, he’s a Roman citizen who hasn’t broken a Roman law. Felix will hold Paul under house arrest in his compound in Caesarea Maritima for the remainder of his appointment (Acts 24:27), but he has nothing to charge him with, let alone of which to convict or execute him.

Verse 4. But, to detain you no further, I beg you in your kindness to hear us briefly.

The Sanhedrin is before Governor Marcus Antonius Felix, presenting their accusations against Paul. Wisely, they have hired the lawyer Tertullus as their spokesman. Tertullus knows the customary method of presenting evidence in a Roman court: first, flatter the judge. Next, promise the testimony will be short, whether it actually is or not.

Tertullus’s flattery of Felix is an odd mixture of contextualization and sincerity. Felix did attain “much peace” (Acts 24:2) during his term, but by violence and brutality. Ironically, the Sanhedrin followed his example by attempting to assassinate Paul (Acts 23:12–15).

If Acts 24:5–8 is the entirety of Tertullus’s speech, it is, indeed, brief. He claims Paul is a public menace and a cult leader who tried to commit a capital offense against Roman law by defiling a religious structure. Tertullus should have been more thorough, however. Despite the affirmations of the high priest and some of the elders that these charges are true (Acts 24:9), he provides no evidence. No one there witnessed Paul’s supposed menace and he didn’t try to defile the temple. Paul asserts their problem isn’t a physical threat, but rather his belief in the resurrection of the dead (Acts 24:21).

Felix agrees but, to placate the Jewish leaders, keeps him in custody until his term is over, two years later (Acts 24:27).

Verse 5. 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.

Tertullus, a lawyer hired by the Sanhedrin, is trying to convince Governor Felix that Paul is a danger to the Roman Empire. “Plague” is the Greek word for “pestilence.” The slang infers a public nuisance with an edge of treasonous intent.

The charge of stirring up riots is an interesting one. The only riot Paul has been a part of in Felix’s jurisdiction was about a week prior. Jews from the province of Asia in southwestern modern-day Turkey thought Paul had brought a Gentile to the temple. In response, they grabbed him, dragged him to the courtyard, and beat him. Many other Jews joined in, although they didn’t know who Paul was or what he had supposedly done (Acts 21:27–34). So, Paul “stirred up a riot” by peacefully going to the temple and letting himself be attacked by a mob.

Tertullus, however, claims that Paul stirs up riots “throughout the world,” meaning, throughout the Roman Empire. Those same Asian Jews probably knew of an event that occurred in Ephesus a few months before. Paul’s message of forgiveness and healing was so popular in Ephesus that a great number of magicians burned their books. So many Artemis-worshipers turned to Jesus that the idol-makers started a protest that nearly turned into a riot (Acts 19:11–41).

In other cases, however, Paul’s ministry did result in disturbances among the Jewish population (Acts 13:44–52; 14:1–2, 19–20; 17:1–9, 13–14; 18:12–17). This was due to his attempts to get the Jews to see Jesus was the fulfillment of Judaism, not any treason against the emperor. None of these events occurred in Felix’s jurisdiction, and the Asian Jews aren’t at the trial to give their testimony (Acts 24:18–19). Further, Felix, who has “a rather accurate knowledge of the Way” (Acts 24:22), knows the “Nazarenes” are a sect of Judaism that follows Jesus of Nazareth and isn’t a great threat to him or the Roman Empire.

Verse 6. He even tried to profane the temple, but we seized him.

Tertullus is presenting the Sanhedrin’s case against Paul before Governor Felix. He has already accused Paul of inciting riots around the Roman Empire (Acts 24:5) and now claims that only the quick thinking of his noble clients saved the temple from Paul’s desecration.

This is a serious charge. It was a capital offense according to Roman law to defile a religious structure. Despite the belief of the Romans that Jews were atheists because they had no images of their God, Judaism was a protected religion, and the temple was a sacred monument.

The truth of the matter is that Jews from the province of Asia in southeast modern-day Turkey saw Paul in Jerusalem with an Asian Gentile named Trophimus. They later saw Paul in the temple and assumed he had brought Trophimus with him (Acts 21:27–29). Gentiles were more than welcome in the courtyard around the temple—it was called the “Courtyard of the Gentiles”—but they couldn’t go inside unless they had fully converted to Judaism, up to and including being circumcised. So, if Paul had brought Trophimus into the temple, the Sanhedrin would have a case. But he didn’t, so they don’t.

Tertullus also plays with the truth when he says the Sanhedrin “seized” Paul. Those Jews from Asia grabbed Paul, dragged him out of the temple, and incited a mob to beat him so badly the Roman army tribune had to send soldiers to rescue him (Acts 21:30–36). The reason for the trial before the Governor is because Lysias, the tribune, couldn’t figure out what crime Paul had committed, and the Sanhedrin had joined a conspiracy to murder him (Acts 23:12–15, 26–30).

Less-reliable manuscripts have an additional phrase at the end that reads, “and we would have judged him according to our law.” Verse 7 and the first part of verse 8 are also missing from older texts; they read, “But the chief captain Lysias came and with great violence took him out of our hands, commanding his accusers to come before you.” The inference is that Lysias is wasting Felix’s time and got in the way of the rightful role of the Sanhedrin in their responsibilities of enforcing Jewish law. Even though Lysias never appears to give his testimony, Felix knows they’re lying.

Verse 7. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, KJV

This verse, along with the last part of Acts 24:6 and the first part of verse 8, is not found in the oldest, most reliable manuscripts. Acts 24:7 reads: “But Lysias the commander came along and took him out of our hands with much violence” (NASB).

The speaker is Tertullus, a lawyer hired by the Sanhedrin to convince Governor Felix that Paul regularly incites riots against the empire and nearly desecrated a religious structure—a crime punishable by death according to Roman law. Tertullus is telling the story of when Paul arrived at the temple about a week prior.

What really happened is that Paul was trying to fulfill a Jewish ceremony to prove he still values Judaism and would never teach Jews they do not have to follow the Mosaic law, as he’d been accused of (Acts 21:20–24). When Paul arrived at the temple, Jews from the province of Asia in southwest modern-day Turkey assumed he had brought his Gentile friend Trophimus with him. In response they dragged Paul from the temple and incited a mob to beat him almost to death. Lysias, the Roman army tribune, heard of the melee and sent soldiers to rescue Paul (Acts 21:27–36). The event did, indeed, include “much violence,” but on the part of the Jews not the Roman guards.

Acts 24:6–8, with the unfounded portion italicized in brackets, reads:

“And he even tried to desecrate the temple, so indeed we arrested him. [We wanted to judge him according to our own Law. But Lysias the commander came along and took him out of our hands with much violence, ordering his accusers to come before you.] By interrogating him yourself concerning all these matters, you will be able to ascertain the things of which we are accusing him” (NASB).

The accusation infers Lysias violently interfered in a religious matter over which the Sanhedrin had control and jurisdiction. The fact that Lysias is not there to defend himself is rather convenient.

Verse 8. By examining him yourself you will be able to find out from him about everything of which we accuse him.”

The Sanhedrin’s lawyer, Tertullus, finishes his case. According to this series of accusations, Paul is a plague, a rioter, a cult leader, and a defiler of religious structures (Acts 24:5–6). In short, he is a danger to the Roman Empire.

It is true that Paul’s presence and message has caused public unrest (Acts 13:44–52; 14:1–2, 19–20; 17:1–9, 13–14; 18:12–17), but only one occasion occurred in the jurisdiction of Governor Felix who is hearing this testimony. About a week prior, Paul was falsely accused of bringing a Gentile into the temple, a capital offense against the Roman law. A mob attacked him and would have beat him to death had Lysias, the Roman army tribune, not rescued him (Acts 21:27–32). Lysias spent three days investigating to try to determine what crime Paul had committed. The Sanhedrin foiled his inquiry by engaging in a plot to ambush Lysias’s soldiers and assassinate Paul (Acts 23:12–15).

“By examining him yourself” is vague; we don’t know if Tertullus is referring to Paul or Lysias. Paul will give his testimony (Acts 24:10–21), and Felix will quickly determine the Sanhedrin’s accusations are baseless. He will wait to give his decision until Lysias comes, but apparently the tribune never shows (Acts 24:22). During Lysias’s investigation, he bound Paul’s hands and nearly had him flogged, not knowing Paul was a Roman citizen (Acts 21:33; 22:22–29). It’s possible Lysias skips the trial in fear that he’ll be charged with that error.

Less-reliable sources add a section that some versions include in the last part of verse 6, the whole of verse 7, and the first part of verse 8. The entire missing part is: “and we would have judged him according to our law. But the chief captain Lysias came and with great violence took him out of our hands, commanding his accusers to come before you.” The text infers that Lysias is wasting Felix’s time with an internal religious matter. The Sanhedrin may not know that Lysias—and now Felix—knows the Sanhedrin tried to murder Paul, a Roman citizen (Acts 23:26–30).

Verse 9. The Jews also joined in the charge, affirming that all these things were so.

Tertullus, the Sanhedrin’s lawyer, has presented his case against Paul in the court of Governor Felix. Paul is accused of being 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” (Acts 24:5–6).

Now, the “Jews” affirm Tertullus’s claims. “Jews” in these New Testament contexts usually means Jewish religious leaders. Here, it means the high priest Ananias and the elders who came with him (Acts 24:1).

It is true that Paul was involved in a melee in Jerusalem, but not because he initiated it. He was attacked by a mob when falsely accused of bringing a Gentile into the temple. Paul’s words in Acts 24:18–21 seem to suggest that none of these Jews were at the temple when the riot occurred (Acts 21:27–36). They only know what happened the next morning when Lysias brought Paul to the Sanhedrin (Acts 22:30–23:11). That means that the chief priest and the elders of the Sanhedrin are literally breaking the 9th Commandment: “You shall not bear false witness against your neighbor” (Exodus 20:16).

After Paul gives his testimony, Felix announces he will wait to render judgment until he receives the testimony of the Roman tribune stationed in Jerusalem (Acts 24:22). The tribune never appears, however. To placate the Jewish leaders and attempt to elicit a bribe from Paul, Felix keeps Paul under house arrest until Felix is replaced by Porcius Festus two years later (Acts 24:27).

Verse 10. 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.

Paul is on trial before Governor Felix. Tertullus, the spokesman for the Jewish leadership in Jerusalem, started his opening statement in the traditional Roman way: by flattering the judge and promising to be brief (Acts 24:2–4). He accused Paul of being “a plague, one who stirs up riots among all the Jews throughout the world and is a ringleader of the sect of the Nazarenes” (Acts 24:5). The Sanhedrin also claims they arrested Paul because he tried to desecrate the temple (Acts 24:6).

The charges are unfounded. The first charge, that of being a menace, is too vague to address. The next two depend on the context. Paul never started riots, although others did when ministry threatened their demonic sources of income (Acts 16:16–24; 19:23–41). Paul’s words did cause several arguments among Jewish communities, but it’s not against the law for Jews to argue about their own religion, as the proconsul of Achaia judged (Acts 18:12–15). The final charge, of trying to desecrate the temple is false, and the only reason the Romans—not the Jews—arrested Paul is because the Jews tried to kill Paul (Acts 21:27–36).

Paul also proceeds according to the tradition of Roman courts, but he manages to be respectful to the governor without the flattery. This man, Felix, is so corrupt and violent that in two years he will be removed from office by Nero. Paul explains that Christianity isn’t a threat to Judaism, that his initial accusers aren’t even there, and that the Jewish leaders have nothing to charge him with (Acts 24:11–21).

When Jesus called Ananias in Damascus to find Saul, the persecutor of the church, He told Ananias, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel” (Acts 9:15). Since that time, Paul has shared Jesus’ offer of salvation to many Jews and Gentiles, the proconsul of Cyprus (Acts 13:6–12), and a group of Athenian philosophers (Acts 17:22–31). Although Paul wasn’t there at the time, Jesus promised the disciples they would stand before governors (Matthew 10:18). Now, Paul gives a very brief explanation of his belief in the resurrection of the dead to Felix, the governor of Judea and Samaria.

Context Summary
Acts 24:10–21 is Paul’s defense against the Sanhedrin’s testimony before Governor Felix. The Sanhedrin’s lawyer has accused Paul of starting riots and trying to profane the temple (Acts 24:5–6). Paul points out they have no proof and no witnesses. The issue is about the fact that he follows Jesus as the Jewish Messiah and believes in the resurrection of the dead. Felix, who knows quite a bit about Christianity, understands, but he doesn’t want to upset the Jewish leaders, so he keeps Paul in custody for the remainder of his term (Acts 24:27).

Verse 11. You can verify that it is not more than twelve days since I went up to worship in Jerusalem,

Accused of causing riots around the Roman Empire (Acts 24:5), Paul stands before Governor Felix. He explains that this has nothing to do with anything that happened within Felix’s jurisdiction, particularly since Paul’s accusers are inferring he is a danger to the peace in Jerusalem.

Paul only arrived in Jerusalem twelve days prior, and he’s spent the last five days in Caesarea Maritima (Acts 24:1). Of the seven days he was in Jerusalem, depending on how one counts the days, he had between three and five days of freedom before he was arrested, and he spent those days meeting with the leaders of the church in Jerusalem and preparing to help four men complete a vow (Acts 21:23–26). It is true that his ministry has led to social unrest. In Philippi, he expelled a fortune-telling demon from a slave girl. Her owners incited a crowd to beat Paul and his ministry partner Silas (Acts 16:16–23). In Ephesus, so many Artemis-worshipers came to faith in Jesus that the idol-makers formed a protest that nearly became a riot (Acts 19:23–41).

The occasion most relevant to Paul’s case happened in Jerusalem about a week prior. He had arrived with several Gentiles to deliver support to the church (Acts 20:4). When Paul came to the temple, men from the same province as one of his friends assumed he’d brought that friend to the temple (Acts 21:27–32). It was against the Mosaic law for a non-proselyte Gentile to enter the temple and it was against Roman law to desecrate a religious structure. A melee ensued and a mob badly beat Paul, but, as Paul points out, the people involved aren’t even at the trial to accuse him (Acts 24:18–19).

Verse 12. 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.

Paul is in Caesarea Maritima, on trial before Governor Felix. The high priest and some of the elders have just accused him of several things, including causing riots among Jews all over the Roman Empire. Paul points out that he’s only been back for twelve days and he’s spent five of those days in Caesarea (Acts 24:1–11). He arrived in Jerusalem to false rumors that he taught Jews they didn’t have to circumcise their sons and spent much of his time trying to mitigate the damage and disprove the claims by fulfilling a Jewish custom to show his devotion to the Mosaic law (Acts 21:20–26). The only riot occurred when he was falsely accused of bringing a Gentile into the temple (Acts 21:27–31). Since Paul arrived in Jerusalem, he’s done little besides defending himself against false accusations.

What Paul did manage to do was directly instigate a fight among the Sanhedrin. When he realized they weren’t going to listen to his defense, he cried out, “Brothers, I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial” (Acts 23:6). Most of the Sanhedrin members were Sadducees who didn’t believe the dead come back to life. Paul, and the Pharisees in the council, did. The Pharisees and Sadducees got into such an argument the Roman commander had to rescue Paul and take him back to the barracks (Acts 23:1–10).

So, the only “riot” Paul’s accusers can accurately identify with Paul is the one that began because they, themselves, foolishly reacted to his words. As the proconsul of Achaia once determined, such disputes are “a matter of questions about words and names and [their] own law” and not the business of the Roman government (Acts 18:14–15).

Verse 13. Neither can they prove to you what they now bring up against me.

Governor Felix is presiding over a trial, where members of Jewish leadership are accusing Paul. The high priest and some of the elders of the Sanhedrin have presented their case against him (Acts 24:1). They say Paul is “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” (Acts 24:5–6). They then, quite boldly, told Felix that he would see the truth if he questioned Paul (Acts 24:8).

Paul is more than happy to give his side of the story. His ministry has been a part of two riots, both of which were initiated by Gentiles whose demonic businesses were endangered by Paul’s interference (Acts 16:16–23; 19:23–41). The only events even approaching the category of “riot” in Felix’s jurisdiction were when Jews attacked Paul because they wrongly thought he had brought a Gentile into the temple and when the Sanhedrin members fought amongst themselves when Paul brought up the resurrection of the dead (Acts 21:27–30; 23:1–10). The Sanhedrin wasn’t present for the first event—and the witnesses are not there (Acts 24:18–20)—and in the second, they were the rioters.

The reason the Sanhedrin disapproves of Paul, he says, is because he believes in the resurrection of the dead—which the Pharisees, minority members of the Sanhedrin, also did(Acts 24:21). It’s not clear why Paul says his statement of this belief is the reason he is on trial. Paul did travel to foreign synagogues and tell the Jews and devout Gentiles about the resurrection Jesus offers, but it was typically the jealousy of the synagogue leaders that led to issues, not the message (Acts 13:45; 17:5). His belief and statement were the catalyst in the fight in the Sanhedrin (Acts 23:6–10) and the event works in Paul’s favor; as he presents his case in front of Felix and, later, Festus and Agrippa II (Acts 26:6–8), they can see, like proconsul Gallio, this is “a matter of questions about words and names and [the Jews’] own law,” not sedition against the Roman Empire (Acts 18:15).

Two years after this trial, when Caesar calls Felix to Rome to account for his cruelty, members of the Sanhedrin will return to Caesarea to again accuse Paul. They won’t be able to make their case then, either (Acts 25:7).

Verse 14. 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,

Paul is on trial in Caesarea Maritima, defending himself from the accusations representatives of the Sanhedrin have brought before Governor Felix. Paul has already addressed the claim that he has habit of instigating riots (Acts 24:11–12) and now turns to their description of him as “a ringleader of the sect of the Nazarenes” (Acts 24:5).

In Roman law, it was highly illegal to spread a religion that was not officially sanctioned by the government. Cicero stated in De Legibus, ii. 8, “…let no one have private gods—neither new gods nor strange gods, unless publicly acknowledged, are to be worshipped privately…” Judaism was officially sanctioned, despite the fact the Romans called the Jews atheists because they have no images of their God.

Paul, who has traveled through Syria and modern-day Turkey and Greece, understands something the Sanhedrin members, who never leave Judea, do not: the Romans don’t yet see any difference between traditional Judaism and Christianity. In Corinth, Jewish leaders brought him to the proconsul Gallio and said, “This man is persuading people to worship God contrary to the law” (Acts 18:13). Gallio shut them down, saying “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things” (Acts 18:14–15).

Felix appears to be better educated than Gallio (Acts 24:22) but has the same point of view. It isn’t until after the Khobar Rebellion around AD 150 that Christianity’s distinctives draw the attention of the Roman government and persecution starts in earnest.

“The Way” is the term Paul uses for Christianity. It is based on Jesus’ quote “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). However, Paul’s wording indicates he follows the beliefs of the Jews in the way taught by Jesus.

Verse 15. having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

Paul, ever clever, is aligning himself under the umbrella of his accusers to defeat their claims against them. They have called him “a ringleader of the sect of the Nazarenes” (Acts 24:5), assuming Governor Felix will identify Paul’s beliefs as a religion that is not Judaism and not sanctioned by Roman law. To spread the teaching of a faith system that does not have permission from the Empire was illegal.

Sidestepping this, at least in the eyes of Roman law, Paul confesses he follows Judaism in a slightly different Way. His beliefs are those taught by the Nazarene Jesus, yet he still worships the same God and believes the same Scriptures (Acts 24:14). The only applicable charge they can make against him—the only time he stirred up a “riot” (Acts 24:5) in Felix’s jurisdiction—started when he stood before this same Sanhedrin and called out that he believes in the resurrection of the dead. The Sadducees, who don’t share that belief, became indignant; the Pharisees, who do, came to Paul’s defense. The two sides fell to blows (Acts 23:6–10).

Paul’s accusers include the high priest and some of the elders (Acts 24:1). The high priest is a Sadducee, as are most of the Sanhedrin. But some members are Pharisees, and it is to these that Paul refers.

This is the only place in the Bible where Paul states the unrighteous will be resurrected. His belief that the righteous will rise is well documented (1 Corinthians 15:20–23; Philippians 3:20–21). That the unjust are also resurrected means the doctrine of annihilationism—that those who reject Jesus will be completely destroyed—is not accurate (Matthew 25:46; Revelation 20:13–15).

Verse 16. So I always take pains to have a clear conscience toward both God and man.

The judge overseeing this trial is Marcus Antonius Felix, the governor of Judea and Samaria from AD 52 to 58. Prior to his career in politics, he had been a slave, and uncharitable historians have said he continued to act like one. His method of ruling is so corrupt and cruel the people of Caesarea Maritima complain to Nero; two years after Paul’s trial, Felix will be removed from office.

Paul’s accusers are the high priest Ananias and some of the elders of the Sanhedrin (Acts 24:1). They have charged Paul with starting riots and profaning the temple (Acts 24:5–6). Yet, the only “riot” they personally witnessed occurred in the Sanhedrin when they fought with their fellow council members (Acts 23:6–10). They then joined in a conspiracy to assassinate Paul (Acts 23:12–15).

Before the Sanhedrin members turned against each other, Paul had told them, “Brothers, I have lived my life before God in all good conscience up to this day” (Acts 23:1). The high priest, who accuses Paul now, had him struck for his insolence, despite the fact Paul had not been charged or convicted of a crime against the Mosaic law (Deuteronomy 25:1–3).

Meanwhile, several witnesses are missing. First, the men who erroneously accused Paul of bringing a Gentile into the temple, thus defiling it (Acts 21:27–30; Acts 24:18–20). Second, the military tribune who bound Paul’s hands and nearly scourged him. This was illegal when done to an un-convicted Roman citizen (Acts 21:33; 22:25–29).

And yet, Paul doesn’t charge the false accusers from the temple or the tribune with the crimes they’ve committed. We, too, are to live peaceably (Romans 12:18) and honorably (1 Peter 2:15) while maintaining our own integrity (1 Corinthians 10:32–33).

Verse 17. Now after several years I came to bring alms to my nation and to present offerings.

Paul is addressing the charges brought against him by the Sanhedrin to Governor Felix. The Sanhedrin’s lawyer has accused him of stirring up riots, spreading a cult, and defiling the temple (Acts 24:5–6). Paul has already addressed the first charge by pointing out he’d only been in Jerusalem a few days and they have no proof or witnesses. He’s disproved the second by explaining Christianity is not a cult but a different way of interpreting Jewish Scriptures (Acts 24:11–15). Now he talks about the temple.

Twelve days prior, Paul had accompanied several men, including Gentiles, who wished to bring offerings from their churches in modern-day Turkey and Greece for the church in Jerusalem (Acts 20:4; 21:18; Romans 15:25–26). While there, James and the elders asked Paul about a rumor that he taught Jews they didn’t have to follow the Mosaic law. Paul denied the charges, and the elders asked him to help four men complete a Jewish ceremony as a show of good faith. Paul agreed (Acts 21:20–26).

While Paul was at the temple fulfilling the requirements for the four men’s vows, Jews from the same territory as one of Paul’s traveling companions saw him there and assumed he had brought his Gentile friend with him. They incited the crowd to attack Paul and the Roman army tribune had to rescue him by arresting him (Acts 21:27–36). Paul points out that these men aren’t even present to give their testimony, inferring that the representative members of the Sanhedrin didn’t witness the event (Acts 24:18–20).

We’re not entirely sure how long it had been since Paul had been in Jerusalem. He visited after his second missionary journey before spending “some time” in Syrian Antioch. He then started his third trip by revisiting the churches in central modern-day Turkey (Acts 18:22–23). From there, he spent two years in Ephesus (Acts 19:10) and several months traveling around the Aegean Sea.

Verse 18. While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia —

Paul is on trial before the governor, Felix, in Caesarea Maritima. Representatives of the Sanhedrin are accusing Paul of several things including stirring up riots, leading a cult, and trying to profane the temple (Acts 24:5–6). Paul has pointed out they have no evidence for the claim that he starts riots and that he follows the Jewish Scriptures, just with a slightly different interpretation (Acts 24:11–16). Here, he addressed the third charge.

He had arrived in Jerusalem twelve days earlier with friends from modern-day Turkey and Greece who accompanied the gifts of their churches to the church in Jerusalem. One of these friends was a man named Trophimus from the city of Ephesus in the province of Asia in the southwest corner of modern-day Turkey. Paul accompanied Trophimus and the others to see James, the half-brother of Jesus and the pastor of the church in Jerusalem, to deliver the donations (Acts 20:4; 21:18; Romans 15:25–26).

While there, James and the elders asked Paul if the rumors were true: that he taught Jewish Jesus-followers not to follow the Mosaic law and circumcise their sons. Paul denied the rumors. The elders were relieved and asked Paul to show his devotion to the Mosaic law by helping four men complete a religious vow. Paul agreed (Acts 21:20–26).

A few days later, Paul went to the temple for the completion of the vow. Jews from Asia saw him there and, having seen him with Trophimus earlier, assumed he had brought the Gentile into the temple—a crime against both the Mosaic and Roman laws. They grabbed Paul, dragged him from the temple, and started beating him. Other visitors to the temple joined in the violence without any idea what Paul had done. The Roman army commander had to break up the melee and rescue Paul (Acts 21:27–36).

Despite the Sanhedrin’s claims, Paul didn’t start the riot and he didn’t try to desecrate the temple. Trophimus wasn’t there—and neither were the representatives of the Sanhedrin. The men from Asia weren’t there, either. In fact, no one in Caesarea witnessed Paul commit a crime (Acts 24:19–20). The charges are baseless, and Paul is innocent.

Verse 19. they ought to be here before you and to make an accusation, should they have anything against me.

When Paul was touring around the Aegean Sea, visiting churches and trying to avoid plots long enough to get to Jerusalem, the Holy Spirit told him that when he reached Jerusalem he would be arrested (Acts 20:22–23). He didn’t know that he would also face more than four years of injustice.

Paul is in the middle of a trial before Governor Felix in Caesarea Maritima. About a week prior, Paul had been at the temple, trying to help four men complete a vow. Jews from Asia, the province in southwest modern-day Turkey, wrongly accused him of bringing a Gentile into the temple. To do so would be against the Mosaic law and possibly a capital offense against Roman law. The men dragged Paul from the temple and beat him. A mob formed and joined in the violence, even though Paul hadn’t brought his friend in the temple (Acts 21:27–30).

When the Roman tribune heard about the fight, he took several soldiers to break it up. He couldn’t determine what was going on because many of the revelers didn’t know. He bound Paul and arrested him, then tried to flog him to force the information out of him. Paul managed to tell the centurion he was a Roman citizen. The tribune was horrified; not only was it illegal to torture a Roman citizen who hadn’t been convicted of a crime, it was illegal to bind him (Acts 21:31–36; 22:24–29). This provides a likely explanation for why the tribune, himself, didn’t show up for this trial.

The next day the tribune took Paul to the Sanhedrin in hopes the Jewish council could explain why everyone was angry with Paul. Paul started the meeting by declaring his good conscience whereupon someone from the council ordered Paul be struck. Paul called his attacker a “whitewashed wall” before learning the high priest Ananias gave the order. Paul responded in a seemingly gracious way that revealed he knew Ananias was corrupt, and then Paul manipulated the Sadducees and Pharisees into a fight. The tribune, again, had to take him away before he was killed (Acts 23:1–10).

The following day, forty Jews conspired with the Sanhedrin to assassinate Paul. Only Paul’s nephew’s quick thinking and the tribune’s fear kept Paul safe (Acts 23:12–24).

Now, representatives from the Sanhedrin are bringing charges against Paul before Felix. They claim, among other things, that he starts riots and tried to profane the temple (Acts 24:1–6). Paul points out that no one there saw the “riot” or his supposed temple desecration. If he committed these things—which the tribune couldn’t even prove (Acts 23:26–30)—the witnesses from Asia should be there to testify. But they’re not. Possibly because they’re not interested in convicting Paul, they just want him dead, which is more difficult with Paul in the capital—Caesarea—than in Jerusalem where the government representative is a confused twenty-something-year-old junior officer.

This is the first twelve days of Paul’s four years of injustice. Felix knows Paul hasn’t done anything, but he wants to keep the Sanhedrin quiet—or get a bribe from Paul—so he keeps Paul under house arrest (Acts 24:26–27). Two years later, Festus will replace Felix and Paul will appeal to Caesar (Acts 25:11–12). He will survive one more death threat (Acts 27:42–43) before finally arriving at Rome, where he will spend another two years under house arrest before being freed (Acts 28:30–31).

Verse 20. Or else let these men themselves say what wrongdoing they found when I stood before the council,

Representatives of the Sanhedrin are putting themselves at legal risk and may not know it. They are accusing Paul of inciting riots, leading an unauthorized religion, and trying to profane a religious structure, all of which were serious crimes according to the Roman law (Acts 24:5–6). However, Christianity had protected status as a branch of Judaism. The witnesses who claimed Paul desecrated the temple aren’t at the trial (Acts 21:27–30; 24:18–19). Lastly, the only “riot” Paul intentionally caused was a fight within the Sanhedrin (Acts 23:6–10).

The Sanhedrin is falsely accusing a Roman citizen of crimes against the state. Under Roman law, any male Roman citizen could accuse someone of a crime and seek prosecution. The members of the Sanhedrin are most likely not citizens, although Tertullus, their spokesman, may be (Acts 24:1). But if the accusers are convicted of making a false accusation, the judge can sentence them to the same punishment their intended victim would have received. It would be interesting to know if Tertullus knew how weak the evidence was when he took the job.

Paul finishes his defense with an admission. When he stood before the Sanhedrin, he did cry out, “It is with respect to the hope and the resurrection of the dead that I am on trial” (Acts 23:6; 24:21). Because of that statement, the Sadducees, who deny the resurrection, flew into turmoil and the Pharisees, who accept the resurrection, came to Paul’s defense. The two groups fell to fighting. Perhaps it can be said that Paul’s words inspired a riot, but the actual rioters are his accusers.

Verse 21. 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.’”

With this, Paul finishes his defense. About a week before, the Roman tribune in Jerusalem found him on the temple mount in the middle of a mob that was trying to kill him (Acts 21:27–36). Trying to determine what Paul had done to make so many people so angry, he arrested Paul and brought him before the Sanhedrin. In the middle of the meeting, Paul declared himself to be a Pharisee who believed in the resurrection of the dead. The rival sects of Jews flew into violence, and the tribune, again, had to rescue Paul. The next morning, Paul’s nephew relayed to the tribune that the Sanhedrin and forty other Jews had conspired to assassinate Paul. The tribune decided Paul would be safer in the court of the governor and sent him to Caesarea Maritima (Acts 23).

Five days later, the high priest, a few of the elders, and their spokesman arrive. They accuse Paul of inciting riots, leading an illegal religion, and trying to defile a religious structure—all serious crimes. Paul points out he didn’t start the melee on the temple mount and that he follows the Scriptures of Judaism—just in a slightly different way. The men who accuse him of desecrating the temple aren’t there to testify (Acts 24:1–20). The only charge that can be laid against him is that in the middle of a meeting with the Sanhedrin, he affirmed his belief in the resurrection of the dead—a belief the Pharisees in the council held, as well. It isn’t his fault the honored council reacted by throwing punches.

Governor Felix knows quite a bit about Christianity and that the charges against Paul are spurious. He tells the gathered he will wait for Lysias, the tribune, to arrive and give his testimony. But when Lysias wrote his introductory letter to Felix (Acts 23:26–30), he left out the part where he had chained and nearly whipped a Roman citizen—another serious crime (Acts 21:33; 22:22–29). Lysias never shows. Felix is corrupt, violent, and cruel. He has nothing with which to charge Paul, but he doesn’t want to antagonize the Sanhedrin. He keeps Paul in Caesarea under loose house arrest until he is replaced by Festus two years later (Acts 24:22–27).

Verse 22. 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.”

Paul has clearly shown the offenses with which the Sanhedrin have charged him to be unfounded. He didn’t start a riot in Jerusalem, he didn’t defile the temple, and the religion he follows securely sits under the protective legal umbrella of Judaism (Acts 24:1–21).

Governor Marcus Antonius Felix knows this, but other factors are at play. He’s a cruel, licentious man. If he lets Paul go, the Sanhedrin may throw a fuss. The Jews could rebel. That would be inconvenient. If he keeps Paul in custody, Jewish leaders will be happy, and Paul might offer a bribe: the best of both worlds. He’ll keep Paul in custody; yet, since he hasn’t done anything wrong, his friends can see to his needs (Acts 24:23, 26–27).

To justify this delay, he says he can’t make a judgment until Claudius Lysias, the Roman military tribune assigned to Jerusalem, comes to give his testimony. It was Lysias who saved Paul from a violent mob, a fight in the Sanhedrin, and an assassination plot (Acts 21:27–36; 23:10, 16–22). But Lysias also chained Paul and nearly had him scourged, which was highly illegal treatment for a Roman citizen who hadn’t been convicted of a crime (Acts 21:33; 22:22–29). There’s no indication Lysias ever comes.

Felix’s knowledge about “the Way,” or Christianity, helps in that he knows Paul’s faith falls under Judaism, but that doesn’t mean the governor will set him free (Acts 24:26–27). Festus, the next governor, doesn’t understand Christianity and doesn’t let Paul go, and Paul is forced to appeal to the next higher court (Acts 25:10–12). King Agrippa II seems to know more (Acts 26:2–3, 24–29). After hearing Paul’s testimony, Agrippa tells Festus, “This man could have been set free if he had not appealed to Caesar” (Acts 26:32).

Context Summary
Acts 24:22–27 begins Paul’s two-year incarceration in Caesarea Maritima. Governor Felix knows the Sanhedrin’s accusations are false. Yet, politics get in the way of justice: it’s more expedient to placate the Jewish leaders than set one man free. Paul stays under a relaxed form of house arrest and occasionally speaks with Felix, who would prefer a bribe to Paul’s convicting discussions. Two years later, Festus replaces Felix and shows no sign of letting Paul go. Finally, Paul resorts to appealing his case to a higher court (Acts 25:10–12). He’ll get to Rome one way or another.

Verse 23. 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.

What should have been a quick, easy declaration of innocence has turned into an indefinite imprisonment. The Sanhedrin has charged Paul with starting riots, nearly profaning the temple, and leading a cult (Acts 24:5–6). Paul has proven the claims are ridiculous. But Governor Felix would rather placate the Jewish leaders than give Paul justice, so he keeps him in custody under the pretense that he needs the testimony of the Roman army commander in Jerusalem (Acts 24:22). This tribune, Lysias, has saved Paul’s life at least three times (Acts 21:27–36; 23:10, 16–22), but he also chained and nearly beat a Roman citizen (Acts 21:33; 22:24–29). It’s in his best interest to forget Paul ever existed.

We don’t know who the “friends” are who help Paul. They are in Caesarea Maritima, the major port on the Judean/Samaritan coast and home to Philip and his daughters (Acts 21:8–9). If any of Paul’s traveling companions return to their homes, they will undoubtedly sail from Caesarea (Acts 20:4). It’s very likely Luke travels back and forth between Caesarea, to visit Paul, and Jerusalem, where he can gather information from the apostles for his Gospel.

For the next two years, Felix periodically requests Paul’s presence. Felix is looking for a bribe, but Paul has other plans. Felix stole his wife, Drusilla, Herod Agrippa’s daughter, from her husband when she was sixteen. He is corrupt and cruel. Paul warns Felix about his immoral behavior and the coming judgment. Felix’s greed exposes him to the truth, but to no avail. At the end of two years, the residents of Caesarea have sent so many complaints that Nero calls him back to Rome and Porcius Festus takes his place (Acts 24:24–27).

When Festus shows no desire to set Paul free, Paul claims his right as a Roman citizen and demands his trial go before a higher court (Acts 25:10–11). Before he can leave, Festus introduces Paul to King Agrippa II. After hearing Paul’s story, Agrippa admits Paul should have been set free, but the deed is done—he must go to Caesar (Acts 26:31–32). Luke goes with him, and after a harrowing sea voyage, they finally reach Rome.

Verse 24. 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.

Paul is under house arrest in Caesarea Maritima. The Sanhedrin charged him with a list of crimes, but he easily refuted them all (Acts 24:1–21). Governor Felix can’t convict him because he’s innocent, and he can’t make him disappear because Paul’s a Roman citizen, but he won’t release him because if he does the Jewish leadership may cause problems. What he can do is periodically call Paul in to talk in hopes Paul will offer him a bribe (Acts 24:26–27).

Their discussions resemble those of Herod Antipas and John the Baptist (Mark 6:20). These revolve around Jesus, righteousness, self-control, and God’s judgment (Acts 24:25). Historians of that era described Felix as “tyrannical” as well as “cruel, licentious, and base.” Felix’s wife, Herod Agrippa I’s daughter, had been married to another man when Felix stole her. The citizens of Caesarea complain about Felix so much that two years after Paul’s arrest Nero orders Felix to report to Rome. Only the intervention of Felix’s brother, Pallas, protects him from conviction.

Felix’s desire for a bribe keeps him talking with Paul. Paul’s convicting words keep the conversations short. Felix doesn’t change his ways, but he and Drusilla can’t be the only ones listening. Although Paul can’t travel and there’s no indication that he writes to any of the churches from Caesarea, he has a captive audience and friends who can visit him regularly. Philip’s family and church are in Caesarea (Acts 21:8). Paul’s well-being is in the charge of a centurion (Acts 24:23). Undoubtedly, his extended stay results in many people from Felix’s court becoming Jesus-followers.

Verse 25. 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.”

Governor Felix may have questioned his life choices, thanks to recent events. One day, seventy horsemen arrived with a single prisoner: a Jew named Paul who was having difficulty with the Sanhedrin in Jerusalem. The army tribune, Lysias, explained in a letter that the Jewish leaders seem to think he’s committed an egregious crime, but all Lysias can determine is some conflict with the doctrine of their religion. When the Sanhedrin joined a murder plot against Paul, Lysias determined Felix would be better equipped to deal with the situation (Acts 23:23–35).

The trial reveals the accuracy of Lysias’s judgment, but Felix doesn’t want to let go of Paul. He doesn’t want to irritate the Sanhedrin and risk a riot or, worse, a rebellion. But he also thinks Paul might eventually tire of his house arrest and offer him a bribe (Acts 24:26–27).

Unfortunately for Felix, he has underestimated Paul’s willingness to suffer any inconvenience for the opportunity to talk about Jesus (Colossians 1:24). For the next two years, Felix calls Paul in, hoping for money, and instead gets an earful about morality. Felix had stolen his wife Drusilla, Herod Agrippa I’s daughter, from another when she was sixteen. And he is so tyrannical that the infamously brutal Emperor Nero calls him back to Rome to give an account of his cruelty. Like Herod Antipas with John the Baptist, Felix is intrigued by Paul’s words, but, like Herod Antipas, he is not tempted to do anything about them (Mark 6:17–20).

After two years, Felix returns to Rome and Festus takes his place. Festus meets with the Sanhedrin before he even hears of Paul and is equally disinclined to release him, forcing Paul to appeal his case to Caesar (Acts 25:1–12). Even so, Festus doesn’t act until King Agrippa II tells him he must (Acts 26:31–32).

Verse 26. At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him.

God is using Felix’s greed to expose him to Jesus’ offer of forgiveness and salvation. Felix is holding Paul under house arrest with no legal reason. The charges the Sanhedrin accused him of are baseless, and Felix knows it. But the Sanhedrin is powerful, and Felix, who is otherwise known to use any violence necessary to squash a riot, would rather hold Paul than risk a rebellion (Acts 24:5–21, 27).

Felix’s concern will be mitigated if Paul offers him sufficient compensation. So Felix regularly calls Paul to “talk.” Strangely enough, Paul takes the opportunity to talk—about Jesus, sin, righteousness, and the judgment Felix will face if he doesn’t repent (Acts 24:24–25). Felix, who stole his wife from another and is known for being licentious and cruel, listens long enough to become convicted and then sends Paul away. This goes on for two years.

Paul is trying to get to Rome (Romans 15:24–26). Jesus has told him he will go to Rome (Acts 23:11). Eventually, Paul will claim the right to appeal his case to Caesar (Acts 25:10–12), and he will go to Rome. For now, however, Paul is content to wait on God’s timing. Unlike Rebekah and Jacob (Genesis 27), he is faithful with the ministry he is given in the moment. Felix may not come to Christ, but the soldiers, administrators, and servants are also listening. Paul’s friends can visit him (Acts 24:23), so he is able to encourage Philip and the church in Caesarea (Acts 21:8). Luke is most likely taking the opportunity to interview the apostles for work on his Gospel. The time is not wasted.

Many cultures, even in the modern world, normalize bribes. This is when an official or officer accepts money or a service in exchange for a favor. God told the Israelites, “And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right” (Exodus 23:8) and “You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous” (Deuteronomy 16:19).

Bribes paid by the guilty to buy an innocent verdict are sinful. Bribes demanded by authorities at airports and road checkpoints show their corruption, not the victims’. It’s unclear which category Felix thinks Paul falls under. And yet, Paul has already told Felix, “I always take pains to have a clear conscience toward both God and man” (Acts 24:16). Living two years under house arrest isn’t enough to tempt him to cheapen himself before Felix’s eyes.

Verse 27. When two years had elapsed, Felix was succeeded by Porcius Festus. And desiring to do the Jews a favor, Felix left Paul in prison.

Paul is under house arrest in Caesarea Maritima. Two years prior, the Sanhedrin accused him of several crimes, all of which he successfully refuted. But Governor Felix knows the Jewish rulers could cause him more headache than one itinerant man, so he keeps Paul in custody. He regularly calls Paul to talk, but instead of offering the bribe Felix expects, Paul talks about how God is going to judge him for his lascivious lifestyle (Acts 24:1–26).

Felix is remembered by history as a horrible person and a violent leader. He is leaving because the people of Caesarea have written about his cruelties and Nero, of all people, has called him to account for his actions. Festus replaces him around AD 58. The new government is fair and reasonable and manages to destroy the Sicarii assassins that Felix reportedly used.

After only three days in Caesarea, Festus travels to Jerusalem where he meets with the Sanhedrin. He hears their argument against Paul and, wishing to make a good impression, first invites them to Caesarea to present their charges and then suggests to Paul they move his trial to Jerusalem. Paul, frustrated that he has spent two years in Caesarea instead of Rome, refuses. He also remembers the last time the Sanhedrin asked a Roman official to bring him out into the open—when the Sanhedrin conspired to kill him (Acts 23:12–15). He declines Festus’ offer and demands his case be taken to the next higher court (Acts 25:1–12).

Festus agrees but waits until King Agrippa II can hear Paul’s story. Agrippa tells him Paul is innocent and should have been set free if he hadn’t demanded to go to Caesar (Acts 26:31–32). After two years, Paul is finally on his way to Rome.

End of Chapter 24.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.