Chapter 24

Acts 24:1–4. And after five days the high priest Ananias came down with certain elders and a certain orator named Tertullus, who laid information before the governor against Paul. And when he had been called, Tertullus began to accuse him, saying: Since through you we enjoy much peace, and since by your foresight excellent measures are accomplished for this nation, in every way and everywhere we accept it, most excellent Felix, with all thankfulness. But, so as not to detain you too long, I beg you in your clemency to hear us briefly. In the praetorium of Herod. It should be noted that the praetorium of Herod is in Caesarea. “Who laid information before the governor against Paul.” Again something is wanting in the wording to complete the sense, which should run thus: certain men presented a written indictment against Paul. “Since through you we enjoy much peace.” See how from the very outset he wins over the judge with praises, and how he wants to hand Paul over as an innovator and a fomenter of sedition.

Acts 24:5–9. For having found this man a plague, and one who stirs up sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes, who also attempted to profane the temple; whom also we seized, and wished to judge according to our own law. But Lysias the tribune came and with great violence took him out of our hands, commanding his accusers to come before you; from whom you yourself, by examining him, can learn of all these things of which we accuse him. And the Jews also joined in the charge, affirming that these things were so. This matter of the Nazarenes seemed to be a reproach, and from this too they slandered him; for Nazareth was a paltry place. Tertullus calls the Nazarenes heretics, as though this also were a sect among the Jews. Now Tertullus was a Greek; this is precisely why he acted as orator, that is, pleaded the case against Paul.

Acts 24:10–15. When the governor had signaled him to speak, Paul answered: Knowing that for many years you have been a just judge to this nation, I make my defense concerning myself the more cheerfully. For you can ascertain that it is not more than twelve days since I went up to worship at Jerusalem. And they did not find me in the temple disputing with anyone, or stirring up a crowd, nor in the synagogues, nor throughout the city; nor can they now prove to you the things of which they accuse me. But this I confess to you, that according to the Way, which they call a sect, so do I serve the God of my fathers, believing all things that are written in the law and the prophets, having hope toward God—which they themselves also accept—that there will be a resurrection of the dead, both of the just and of the unjust. So far am I, he says, from stirring up seditions, that I went up to worship. He dwells on this point, since it was a strong one. “So do I serve, believing in God and Father.” After the calling to be an apostle of Christ, by saying that he serves the ancestral God, he shows that the God of the Old and of the New is one and the same. And by “the Way” he means the faith, that is, the tradition.

Acts 24:16–21. And in this I myself also strive always to have a conscience without offense toward God and men. Now after many years I came to bring alms to my nation, and offerings. In the midst of which they found me purified in the temple, not with a crowd, nor with tumult. But there were certain Jews from Asia, who ought to have been present before you and to accuse me, if they had anything against me. Or let these men themselves say what wrong they found in me when I stood before the council, except for this one thing that I cried out, standing among them: that concerning the resurrection of the dead I am judged by you this day. “I strive to have a conscience without offense.” This is perfect virtue: when we neither give occasions of stumbling to men, and at the same time are zealous to be without offense before God. “Let these men themselves say what wrong they found in me.” In the council, not in private, but when an examination had taken place. And that I speak the truth, those who accuse me bear witness to this. It is a token of his unquestionable rectitude not to flee his accusers, but to be ready to give an answer to all. For indeed from the first they were vexed at this, that I preached the resurrection; for once this was demonstrated, the things concerning Christ were easily introduced as well—that He rose.

Acts 24:22–23. And when Felix heard these things, he deferred them, knowing more accurately the things concerning the Way, and said: When Lysias the tribune comes down, I will determine your case. And he commanded the centurion to keep Paul, and to let him have some liberty, and to forbid none of his own people to serve him or come to him. “He deferred them.” He deliberately put it off, not because he needed to learn, but to put off the Jews and to give relief to Paul; he did not wish to punish him on their account. “Knowing more accurately the things concerning the Way, and said.” Felix knew the faith accurately, having been instructed in the things concerning Christ out of the Old Testament; and out of human favor he did not release Paul, as Scripture says further on: “wishing to do the Jews a favor” (v. 27). Perhaps too he was hoping to receive money from him. And Felix knew the things concerning Christ as having a Jewish wife, from whom he continually heard them.

Acts 24:24–27. And after some days, Felix came with Drusilla his wife, who was a Jewess, and sent for Paul, and heard him concerning faith in Christ Jesus. And as he reasoned about righteousness, and self-control, and the judgment to come, Felix became afraid and answered: For the present, go your way; when I find a convenient time, I will call for you. He also hoped that money would be given him by Paul, so that he might release him; therefore he sent for him the more often and conversed with him. But when two years were completed, Felix received as his successor Porcius Festus. And wishing to do the Jews a favor, Felix left Paul bound.