Chapter Twenty-Four
Paul Before Governor Felix in Caesarea
24:1 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.
The high priest Ananias, some of the elders, and Tertullus, the spokesman (Greek rhētoros, advocate, attorney, lawyer) arrive to present their case against Paul to the governor. Apparently Ananias was known for his violent and corrupt practices and was considered pro-Roman which was not well received by his fellow Jews. Josephus wrote this about him:
But as for the high priest Ananias, he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money...he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the threshing floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them.[1]
24:2 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, 3 in every way and everywhere we accept this with all gratitude. 4 But, to detain you no further, I beg you in your kindness to hear us briefly.
Tertullus began with classic Roman flattery telling the governor, "You have provided a long period of peace for us Jews and with foresight have enacted reforms for us. For all of this, Your Excellency, we are very grateful to you." (Acts 24:2b-3, NLT) Not wanting to be a burden, he asks him to grant them the kindness of listening to their brief accusations.
24:5 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. 6 He even tried to profane the temple, but we seized him. 8 By examining him yourself you will be able to find out from him about everything of which we accuse him.” 9 The Jews also joined in the charge, affirming that all these things were so.
He opens with a statement calling Paul a plague (Greek loimon, pestilence, used metaphorically to refer to a mischievous person, a pest), who stirs up riots among all the Jews throughout the world and is a ringleader (Greek prōtostatēn, typically a military term, referring to one who stands first, a leader) of the sect of the Nazarenes (this is the only time Jesus’ hometown is used as an identifier for His followers in the Bible). Tertullus next accuses Paul of attempting to desecrate the Temple, but then was stopped. Only two accusations were made and neither one had any evidence to back up the claims. There is no record of Paul doing anything that could be considered profaning the Temple (although they did accuse him of bringing a Gentile in, see Acts 21:28-29) if that were true they could have handled any desecration issues themselves without a Roman court. But the first charge, the accusation that Paul “stirs up riots” is something that the Romans may be interested in as they had little tolerance towards any rebellion and insurrection.
24:10 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 likewise offered admiration to Felix, saying that he has been judging for many years and that he is glad to offer his own defense before him.
24:11 You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 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. 13 Neither can they prove to you what they now bring up against me.
Paul walks them through the time he arrived in Jerusalem being less than twelve days earlier to this moment. He begins by emphasizing that he came to Jerusalem to worship and that they did not find him arguing with anyone or “stirring up a crowd” in the Temple, in any of the synagogues, or even in the city. All of which is verifiable, plus none of the other accusations they made could be proven.
24:14 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, 15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 So I always take pains to have a clear conscience toward both God and man.
He then points out that the beliefs according to the Way, “which they call a sect,” are not much different than their beliefs. He worships the God of their fathers (Abraham, Isaac, and Jacob), believes everything written in the Law (the Torah) and the Prophets (this would have been another divisive issue as the Sadducees only accepted the Torah, while the Pharisees accepted the Tanakh, the entire Old Testament), and has hope in the resurrection of both the saved and unsaved (for judgment), therefore he always desires to have a clear conscience toward God and man.
24:17 Now after several years I came to bring alms to my nation and to present offerings. 18 While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia— 19 they ought to be here before you and to make an accusation, should they have anything against me.
Paul then explains why he returned to Jerusalem, that after being on the road for several years, he came to bring alms and to present offerings (see Romas 15:25-28; 1 Corinthians 16:1-4; 2 Corinthians 8:1-7). He notes that when his accusers found him in the Temple he had been purified and was not engaged in any argument or involved with any crowd. He further notes that all changed when some Jews from Asia showed up, who should be there in Felix’s court to make an accusation if they have something against him.
24:20 Or else let these men themselves say what wrongdoing they found when I stood before the council, 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.’ ”
Referring to the time he last stood in front of the council (see Acts 23:7-10), Paul says let the men (those that came with Tertullus from Jerusalem) state what wrongdoing they found then, other than that he believed in the resurrection of the dead, which remains to be the subject of this trial.
Paul Stays in Custody
24:22 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.” 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.
Apparently Felix was well informed about the Way, possibly through his wife (see next verse) so he undoubtedly knew that they were mostly peaceful. He chose to decide Paul’s case after the trident from Jerusalem comes, which was likely a ruse to stall for more time. So he kept Paul in custody, but he was allowed to have access to his friends.
24:24 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. 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.”
Felix and his Jewish wife Drusilla spoke with Paul about Jesus and learned about being right with God, about self-control, and the coming judgment. Luke notes that Felix was alarmed (Greek emphobos, in fear, terrified) and told Paul to go away for the moment, promising to summon for him again.
24:26 At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. 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.
Even though Roman law forbid the taking of bribes, Felix apparently thought that Paul would attempt to bribe his way out of prison, but no bribe was offered. He often sent for Paul and talked with him. Two years passed and Felix was replaced by Porcius Festus.
Felix was in a political nightmare, he knew that Paul was innocent of all of the charges against him, but also knew he would receive a significant amount of criticism if he released Paul. And since Paul was a Roman citizen he had the right to a fair trial. So, he did nothing. Luke states that Felix left Paul in prison as a favor, but secular history suggests that Felix was recalled by the emperor as a result of complaints from the Jewish leadership.
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[1] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (p. 538). Hendrickson. (20.9.2)