Introductory remarks:
This chapter is a continuation of the last chapter. For the rest of Paul's life he will face one hardship after another, and by the grace of God, he has overcome. "Tertullus tells Felix is stirring up the Jews around the world. Paul says he came peacefully to Jerusalem to worship. He admits he follows the way but says it doesn't conflict with the Scriptures. He says their only accusation is that he teaches the resurrection of the dead. Felix says he will wait until he hears from Lysias, the chief captain. Felix and his wife Drusilla listen to Paul, but Felix is hoping Paul will bribe him to release him. Paul is still in prison when Porcius Festus replaces Felix" (A survey of Acts - Brenda).
This chapter may be outlined as follows: the case against Paul vv. 1-9; Paul defends himself before Felix vv. 10-23; Paul held in custody vv. 24-27.
The Case against Paul
Verse 1, "And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul."
LGT "And after five days came down the high priest Ananias with certain elders and a certain orator Tertullus, who made a representation to the governor against Paul."
And after five days came down Ananias the high priest with certain elders. Ananias didn't waste any time coming down from Jerusalem to lay charges against Paul. And a certain orator Tertullus. The Jews hired a Roman prosecuting attorney Tertullus to bring charges against Paul, since they were not familiar with Roman procedure.
Verses 2, 3, "And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that the very worthy deeds are done unto this nation by thy providence. We accept it always, and in all places, most noble Felix, with all thankfulness."
LGT "And he having been called, Tertullus began to accuse [him], saying, Obtaining great peace through thee, and reforms being done for this nation through thy forethought, both in every way and everywhere, we gladly accept [it], most excellent Felix, with all thankfulness."
And he, having been called. Paul is called before them in order to answer their charges. Tertullus began to accuse him. Tertullus, the prosecuting attorney the Jews hired begins to state his case against Paul; but first he has to lavish praise upon the governor, Felix, in order to ingratiate himself to the governor. Felix was avaricious and cruel, but he also was known to have kept the peace in Judea, for which Tertullus says that the people were very thankful. "It is most certain, that inferiors enjoy many benefits by the means of their governors, who bear the burden for the people, watching and caring for them; and that a bad government is better than none; and therefore not only Tertullus (who may well be thought to speak out of flattery), but St. Paul himself, vs. 10, speaks with great respect unto Felix" (Matthew Poole).
Verse 4, "Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words."
LGT "And in order that I may not to thee be a hindrance longer, I beseech thee to hear us briefly in thy reasonableness."
Tertullus continues his flattery that he will not continue to take up any more of Felix's time with his flowery introduction and with his commendation.
Verse 5, "For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes."
LGT "For having found this man a pest, and moving insurrections among all the Jews, the ones in the habitable world, and a leader of the Nazarenes."
Having found this man a pest. In other words, Tertullus says that Paul the pest has literally been a pain in the leaders of the Jews neck. And moving insurrections among all the Jews, the ones in the habitable world. "This was an offence against Roman law if it could be proven. 'Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem' (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern" (Robertson). And a leader of the Nazarenes. This term was used against Christ in a deplorable sense; for no self-respecting Jew thought that any good thing came out of Nazareth (John 1:46), and Paul is accused here of being a ringleader among the Nazarenes. This is the only passage in the New Testament that the term Nazarene is used of the Christian. This was a contemptible name given the Christians because Jesus was from Nazareth.
Verse 6, "Who also hath gone about to profane the temple: whom we took, and would have judged according to our law."
LGT "Who also attempted to profane the temple, whom also we seized,"
Paul never profaned the temple, and it was not the Sanhedrim that seized Paul but the mob, and it was Lysius that rescued Paul.
Verses 7, 8a, "But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee:"
LGT "From the last phrase of verse 6 through verse 7, until the second phrase of verse 8 in the KJV is spurious, and is left out of the original manuscripts; therefore I have no exposition on them." Robertson says that this was clumsy attempt on the part of the translators to complete the speech of Tertullus.
Verse 8, "By examining of whom thyself mayest take knowledge of all these things, whereof we accuse him."
LGT "From whom you will be able thyself, having examined concerning all these things to know of which we accuse him."
Having examined concerning all these things. Not by torture, but by legal examination, for Paul is a Roman citizen. Luke presents only a summary of Tertullus' speech.
Verse 9, "And the Jews also assented, saying that these things were so."
LGT "And also the Jews joined in the attack, declaring these things thus to be."
Tertullus, speaking for the Jews, charges Paul with being a mover of sedition, a leader of a rebellious sect, and he has profaned the temple; and the Jewish leaders who came down to charge Paul agreed. Paul now makes his defense.
Paul Defends Himself before Felix
Verse 10, "Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:"
LGT "And Paul answered, the governor having made a sign to him to speak, Knowing thee as being judge to this nation, more cheerfully [as to] the things concerning myself I make my defense."
Felix makes a sign either a gesture with his hand or a nod of his head to Paul, giving him the right to speak. Knowing thee as being judge to this nation. Paul also begins his defense with paying his respects to the governor; but unlike Tertullus, Paul will speak only the truth, and will not try to butter Felix up. Felix had been governor over Judea for more than seven years at this time. "It is remarkable that Paul did not begin his speech, as Tertullus had done, by any flattering address, or any of the arts of rhetoric. He founded his plea on the justice of his cause, and on the fact that Felix had had so much experience in the affairs of Judea that he was well qualified to understand the merits of the case, and to judge impartially. Paul was well acquainted with his character, and would not by flattering words declare that which was not strictly true" (Barnes). More cheerfully as to the things concerning myself I make my defense. Paul was completely confident in his innocence that he did not feel it necessary to stoop to sweet talk Felix.
Verse 11, "Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship."
LGT "Thou art able to fully know that there are not more than twelve days to me since I went up to worship at Jerusalem"
Thou art able to fully know. Paul says here that Felix will know fully of his innocence when he hears all the facts of the case, which he will present. There are not more than twelve days to me since I went up to worship at Jerusalem. Paul tells Felix that first of all, he had only been in Jerusalem twelve days, certainly not enough time to lead an insurrection, and second, his design to come to Jerusalem had strictly been to worship in the temple.
Verse 12, "And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogue, nor in the city:"
LGT "And neither did they find me in the temple reasoning with anyone, or making a tumultuous gathering of a crowd, neither in the synagogues, nor in the city."
The only charge laid against Paul that concerned the Roman law was insurrection, which Paul denies. The first charge by Tertullus of Paul being a pest, Paul did not think worthy of defending. Paul says that whenever they found him, in the temple, the synagogue, or the city, they found him living in peace, and certainly not stirring up the people to an insurrection.
Verse 13, "Neither can they prove the things whereof they now accuse me."
LGT "Neither are they able to prove to thee [the things] concerning which they now accuse me."
Paul says that the charges made against him of disturbing the peace and stirring the people up to insurrection, they are completely unable to prove. Of course the charge they made of Paul profaning their temple falls, because they not only could not prove it, but it had no interest in this Roman court.
Verse 14, "But this I confess unto thee, 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."
LGT "But I confess this to thee, that the way which they call a sect, I thus serve the ancestral God, believing all things which according to the Law and the prophets have been written [and stand written]."
But I confess unto thee, that the way which they call a sect. The way, which the Jews called Christianity, Paul confesses that he is a believer in; the Jews considered the way a heretical sect, that is, a false division of Judaism. I thus serve the ancestral God. Paul says that he worships the true God of the Jews. Believing all things, which according to the Law and the prophets have been written. Paul says that he does not believe in Judaism, but that The Way is the fulfillment of all that has been written in the Sacred Old Testament Scriptures by Moses and the Prophets.
Verse 15, "And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust."
LGT "Having a hope in the God, which also they themselves receive, [that] a resurrection is about to be of [the] dead, both of the just and the unjust."
Having a hope in the God, which also they themselves receive. The term receive can also mean look for. Here Paul would be addressing the Pharisees, for they are the party that believes in the resurrection from among the dead. That a resurrection is about to be of the dead. The resurrection is the centerpiece of all Paul's doctrines, for without it, all our hopes are in vain. Both of the just and the unjust. Paul says that the teachings of the Old Testament centered on this doctrine, for even the Pharisees believed in it. The just, or ones made righteous by the blood of Jesus Christ, resurrected to an eternity of bliss in heaven with God's Holy Family, or the unjust resurrected to an eternity separated from God in eternal darkness, from the presence of the Lord, and the glory of His power. "The Talmud taught only a resurrection for Israel, but Paul was more than a Pharisee" (Robertson).
Verse 16, "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men."
LGT "And in this I exercise myself, and to have a conscience without offence toward God and men continually."
Paul says that he exercises himself in the truth of the resurrection; that is, as other men seek silver and gold, and will not stop at anything to get it, Paul puts his effort to know and teach the truth. The true meaning of conscience in the spiritual sense is to know the truth and to not vary from the truth no matter what happens in life; and this conscience Paul says he exercises before both God and Men continually.
Verse 17, "Now after many years I came to bring alms to my nation, and offerings."
LGT "And at an interval of more years I arrived bringing alms to my nation, and offerings."
Paul answers the charge of Ananias that he did not defile the temple, but brought alms and offerings to Jerusalem to help the needy in Judea who were suffering from persecution.
Verse 18, "Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult."
LGT "Amidst which they found me purified in the temple, not with crowd nor with tumult. "
Amid which they found me purified in the temple. These Asiatic Jews found me in the temple completing my vow, performing all the rights required of a Nazarite. Not with the crowd. They didn't find me in the crowd until they made one. Nor with tumult. The only turmoil made is the one these Jews made. It is no new thing for the Christians to get blamed for what their enemies have done; remember how Nero blamed the Christians when he burned Rome. The first phrase in the KJV, Whereupon certain Jews from Asia, is the first phrase of verse 19 in my Greek New Testament.
Verse 19, "Who ought to have been here before thee, and object, if they had aught against me."
LGT "But [it was] certain Jews from Asia, who ought before thee to appear and to accuse, if anything they might have against me."
The Asiatic Jews who had been there, Paul states, it would be necessary for them to appear before Felix, for none of these represented by Tertullus were there. And since none of them were there to make a charge against Paul, the trial should have been dismissed.
Verse 20, "Or else these same here say, if they have found any evil doing in me, while I stood before the council."
LGT "Or these themselves let them say what unrighteousness they found, when I stood before the Sanhedrim."
Paul makes a very bold statement here, because he is so sure of his innocence. When I stood before the Sanhedrim. Since none of the Jews that made the original accusations against Paul were there, he says let those members of the Sanhedrim that were there bring charges against me. Paul felt that he would be safe because they would be under oath.
Verse 21, "Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day."
LGT "[Other] than this one voice, which I cried out standing among them, that concerning a resurrection of [the] dead I am judged this day by you."
Paul says this is the lone charge that they bring against him to be judged by Felix. He tells Felix again that the real issue is the resurrection. "The resurrection is the very heart of the gospel message. Christ died for our sins, was buried, and was raised again on the third day. In fact, I think of Christianity as an arch supported by two pillars. One pillar is the death of Christ and the other pillar is the resurrection of Christ. Without one or the other the arch would fall" (McGee).
Verse 22, "And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter."
LGT "And Felix put them off, knowing more accurately the things concerning the way, he said, When Lysias the chief captain may have come down, I will examine the things as to you."
Felix had heard much about the way, and he wanted to hear more, so he put the trial off until the chief captain, Lysias, who had rescued Paul, could come and testify. Felix knew good and well that the charges by Tertullus would never hold up, so he deferred the trial on the pretext that Lysius had to come and give his testimony; however, Lysias had already found Paul innocent. Felix did not want to offend the Jews, for after all, he was their governor.
Verse 23, "And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him."
LGT "Having ordered the centurion to keep him, and to [let him] have ease, and to forbid none of his own to minister to him."
Felix put Paul under guard by a centurion, with the commands that he would have the liberty of his friends to come and minister to his needs.
Paul Held in Custody
Verse 24, "And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning Christ."
LGT "And after certain days, Felix, having arrived with Drusilla, his own wife, who was a Jewess, he sent for Paul, and heard him concerning the faith in Christ Jesus."
Felix, having arrived with Drusilla, his own wife. Felix had induced her to leave her former husband Aziz, King of Emesa. She was one of three daughters of Herod Agrippa 1 (Drusilla, Mariamne, Bernice). Her father murdered James, her great-uncle Herod Antipas slew John the Baptist; her great-grandfather (Herod the Great) killed the babes of Bethlehem. Perhaps the mention of Drusilla as his own wife is to show that it was not a formal trial on this occasion. Page thinks that she was responsible for the interview because of her curiosity to hear Paul" (Robertson). He sent for Paul, and heard him concerning the faith in Christ Jesus. Felix desired to learn more about the Christian religion, and as noted above, perhaps his wife, being a Jewess, also was curious to know more about what Paul was preaching.
Verse 25, "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee."
LGT "And as he reasoned concerning righteousness, and self-control, and the coming judgment; Felix becoming afraid answered, For the present go, and having found an opportunity, I will send for thee."
No one has had a better opportunity to hear the simple gospel of the grace of God than Felix and his own wife Drusilla. He reasoned concerning righteousness, and self-control, and the coming judgment. "Three topics, which bore directly upon the character of Felix. Tacitus (the Roman historian) says of him that he 'exercised the authority of a king with the spirit of a slave;' and that, by reason of the powerful influence at his command, 'he supposed he might perpetuate with impunity every kind of villainy.' He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the preaching of the judgment to come" (Vincent). For the present go, and having found an opportunity, I will send for thee. Felix was dodging the conviction of the Holy Spirit. I believe that what made Felix fearful above anything else was Paul's teaching him of the coming judgment. Felix sends Paul away for a more convenient time; however, there never is a more convenient time; Now is the accepted time; now is the day of Salvation.
Verse 26, "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him."
LGT "At the same time also hoping that riches will be given him by Paul: wherefore also oftener sending for him, he conversed with him."
At the same time also hoping that riches will be given by Paul: Felix heard that Paul had collected money for the Christians in Jerusalem, and that he intended to give it them when he was freed to go to Jerusalem. Felix was avaricious, and intended to persuade Paul to give it to him for his release. Wherefore also oftener sending for him, he conversed with him. Felix kept sending for Paul hoping to get his money. Even though Felix became alarmed the first time he heard Paul, each time he sent for Paul his heart became more hardened. All Felix cared about was Paul's money.
Verse 27, "But after two years, Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound."
LGT "But two years being completed, Felix received [as] successor, Porcius Festus; and Felix wishing to acquire a favor with the Jews, left Paul bound."
Paul remained in prison two years, and even under Felix' successor, Porcius Festus, he received no better treatment. "Felix played politics to the very end. He left Paul in prison. Again we say that Roman justice was no better than the men who executed it. Either Paul was guilty or he was not guilty. If guilty of treason, he should have been put to death. If not guilty, he should have been freed. One or the other should have been done. Under no circumstances should he have been left in prison for two years" (McGee). We leave this chapter with Paul still in jail in Caesarea.
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