Acts 24 records Paul’s defense before Felix the governor in Caesarea. Five days after the transfer, the high priest Ananias comes down with elders and a professional orator named Tertullus. Tertullus flatters Felix and accuses Paul of being a plague, an instigator of insurrections among all the Jews throughout the world, a ringleader of the sect of the Nazarenes, and of attempting to profane the temple. Paul is given leave to speak. He cheerfully makes his defense, noting that it has been no more than twelve days since he went up to worship in Jerusalem, that he was not found disputing or stirring up a crowd, and that his accusers cannot prove their charges. He confesses that according to the Way, which they call a sect, he serves the God of their fathers, believing everything written in the Law and the Prophets, and having hope in God that there will be a resurrection of both the just and the unjust. He came to bring alms and offerings; the Asian Jews found him purified in the temple without mob or tumult. The real issue, he says, is the one thing he cried out before the council: that he is being judged concerning the resurrection of the dead. Felix, who has more exact knowledge of the Way, defers the case until Lysias the commander comes down. He orders Paul kept with some privileges. Later Felix comes with his Jewish wife Drusilla and hears Paul concerning the faith in Christ Jesus. As Paul reasons about righteousness, self-control, and the judgment to come, Felix is terrified and sends him away, saying he will summon him when it is convenient. He also hopes for a bribe. After two years Felix is succeeded by Porcius Festus and, desiring to gain favor with the Jews, leaves Paul in bonds. The transition generation continues to see the gospel of the resurrection placed before Roman authority while the Temple still stands.
1 After five days, the high priest, Ananias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 2 When he was called, Tertullus began to accuse him, saying, “Seeing that by you we enjoy much peace, and that prosperity is coming to this nation by your foresight, 3 we accept it in all ways and in all places, most excellent Felix, with all thankfulness. 4 But that I don’t delay you, I entreat you to bear with us and hear a few words. 5 For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6 He even tried to profane the temple, and we arrested him. 8 By examining him yourself you may ascertain all these things of which we accuse him.”
9 The Jews also joined in the attack, affirming that these things were so.
10 When the governor had beckoned to him to speak, Paul answered, “Because I know that you have been a judge of this nation for many years, I cheerfully make my defense, 11 seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem. 12 In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues or in the city. 13 Nor can they prove to you the things of which they now accuse me. 14 But this I confess to you, that according to the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 15 having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 16 In this I also practice always having a conscience void of offense toward God and men.
17 Now after some years, I came to bring gifts for the needy to my nation, and offerings; 18 amid which certain Jews from Asia found me purified in the temple, not with a mob, nor with turmoil. 19 They ought to have been here before you and to make accusation if they had anything against me. 20 Or else let these men themselves say what injustice they found in me when I stood before the council, 21 unless it is for this one thing that I cried standing among them, ‘Concerning the resurrection of the dead I am being judged before you today!’ ”
22 But Felix, having more exact knowledge concerning the Way, deferred them, saying, “When Lysias, the commanding officer, comes down, I will decide your case.” 23 He ordered the centurion that Paul should be kept in custody and should have some privileges, and not to forbid any of his friends to serve him or to visit him.
24 After some days, Felix came with Drusilla his wife, who was a Jewess, and sent for Paul and heard him concerning the faith in Christ Jesus. 25 As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, “Go your way for this time, and when it is convenient for me, I will summon you.” 26 Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often and talked with him. 27 But when two years were fulfilled, Felix was succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix left Paul in bonds.
Source: ebible.org
Five days after Paul’s transfer, Ananias the high priest comes down with elders and the orator Tertullus. The speech begins with polished flattery of Felix’s administration and then levels three main charges: Paul is a plague and an instigator of insurrections among Jews throughout the world; he is a ringleader of the sect of the Nazarenes; and he tried to profane the temple. The Jews present join in affirming the charges. The language is calculated to alarm a Roman governor: political unrest, a deviant sect, and violation of a sacred place under Roman protection.
Paul answers cheerfully, noting Felix’s long experience as judge of the nation. He points out the short time since he went up to Jerusalem to worship, and that he was not found disputing or stirring up a crowd in the temple, synagogues, or city. His accusers cannot prove their charges. What he does confess is that according to the Way, which they call a sect, he serves the God of their fathers, believing everything in the Law and the Prophets, and holding the hope of a resurrection of both the just and the unjust. He practices a conscience void of offense toward God and men. He came after some years to bring alms and offerings; the Asian Jews found him purified in the temple without mob or tumult. Those Asian Jews ought to have been present to make accusation. The only real issue he raised before the council was the resurrection of the dead. Once again Paul centers the entire legal conflict on the resurrection hope.
Felix, having more exact knowledge of the Way, defers the case until Lysias the commander can come down. He orders Paul kept in custody but with privileges: friends may visit and serve him. After some days Felix comes with his Jewish wife Drusilla and sends for Paul to hear him concerning the faith in Christ Jesus. Paul reasons about righteousness, self-control, and the judgment to come. Felix is terrified. He sends Paul away, saying he will summon him when it is convenient. He also hopes that money will be given him by Paul. He therefore sends for him more often and talks with him. After two full years Felix is succeeded by Porcius Festus. Desiring to gain favor with the Jews, he leaves Paul in bonds.
The most striking moment is Felix’s terror. Paul does not tailor the message to secure a favorable verdict or a quicker release. He speaks of righteousness, self-control, and the coming judgment. The Roman governor who holds the power of life and custody is the one who is frightened. The gospel of the risen Christ includes the reality of final accountability. Felix’s response is to postpone, to seek convenience, and to hope for a bribe. The word has been heard; the fear has been felt; the decision is deferred.
Acts 24 places the New Covenant message of the Way and the resurrection before a Roman governor while the Temple still stands. The charges attempt to brand the movement as politically dangerous and religiously deviant. Paul refuses the label of “sect” while affirming the Way as the true service of the God of the fathers. The resurrection of both just and unjust remains the central issue. The governor who hears of the judgment to come is terrified yet does not repent. Two years pass. The Lord’s promise that Paul will testify in Rome still stands, even as the servant remains in bonds under a governor who prefers political favor to justice.
Acts 24 shows the New Creation message of the Way and the resurrection standing before Roman authority. The movement is called a sect; Paul calls it the Way of serving the God of the fathers. The hope of the resurrection of both the just and the unjust is confessed without apology. When the governor hears of righteousness, self-control, and the judgment to come, he is terrified — yet he postpones, seeks convenience, and hopes for a bribe. The word has done its work of conviction even when it does not produce repentance. Two years of custody follow. The Lord who promised that Paul would testify in Rome continues to hold the timeline. The gospel of the risen Christ and the coming judgment continues to confront the powers of this age while the old covenant structures still stand.
Felix was terrified by the reasoning about righteousness, self-control, and the judgment to come, yet he deferred decision and hoped for a bribe. What does his response reveal about the difference between being convicted and being converted? How does Paul’s refusal to soften the message for a powerful hearer challenge the ways we sometimes adjust the gospel to make it more acceptable?