Paul’s Trial Before the Roman Procurator Felix (24:1–21)

Five days after Paul’s arrival in Caesarea, a trial is convened. The Roman procurator Felix properly serves as judge of the trial and hears the cases of both the plaintiffs and the defendant. Luke gives a précis of both presentations. The trial is adjourned without a decision so Felix can await the testimony of the Roman commander of forces in Jerusalem.

JERUSALEM TO CAESAREA

The high priest Ananias went down (24:1). The presence of the high priest—the highest authority of the Jewish nation—and some of the Jerusalem elders at this trial underline its importance and significance to the Jewish leaders.

CAESAREA

A lawyer named Tertullus (24:1). Nothing is known of this man outside of this passage. He is a rhētor, that is, he is a professional attorney. As such, he has knowledge of Roman law and proper court procedure as well as training in the art of rhetoric. Since it is not required for the plaintiff to have a legal advocate, their hiring of Tertullus reveals their determination to win a conviction.

Tertullus presented his case (24:2). Before Tertullus gets to the heart of his case, he gives a laudatory introduction in which he heaps lavish (and, in this case, undeserved) praise on Felix. This type of beginning to a case, known as a captatio benevolentiae, was common in the courtroom and often effective in winning the respect and favor of the judge.470

A long period of peace under you (24:2). Tertullus begins his case with an empty line of flattery. The only way Felix endeavored to bring peace was by having his soldiers hunt down and kill extremist Jewish freedom fighters (sicarii) (see “Felix” at 23:23). In reality, Felix did more than any other governor to disrupt any semblance of peace there might have been in the Holy Land.

Your foresight (24:2). The Greek word pronoia (“foresight”) was often used of the providence of God in Hellenistic Judaism (e.g., 3 Macc. 4:21; 5:30). It could also be used of Hellenistic rulers who exercised excellent insight in the management of public affairs, as it was used of the Syrian ruler Seleucus IV: “For he [the high priest] saw that without the king’s attention [pronoia] public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly” (2 Macc. 4:6).

A troublemaker (24:5). “Troublemaker” (loimos) is a word that in its literal sense means a “plague” or a “pestilence.” It came to be used as a metaphor for a dangerous person—like someone who carries a deadly disease and infects other people. Using a different term but the same image, the emperor Claudius in a letter refers to certain activities of the Jews as “stirring up a universal plague [nosos] throughout the world.”471 The “plague” image is used frequently in the Greek Old Testament. Loimos refers to the “wicked man” of Psalm 1:1 and the “mocker” in many of the Proverbs.472 Eli’s sons were “troublemakers” because “they had no regard for the Lord” (1 Sam. 2:12).

Stirring up riots among the Jews all over the world (24:5). The Greek word stasis is the counterpart to the Latin seditio and similar in meaning to our word “sedition.” The charge of stasis was serious among the Roman authorities who were seeking to maintain peace in the empire—especially in a province where outbreaks of hostility were increasingly commonplace. There is clearly some truth to Tertullus’s charge when one considers the reaction to Paul’s preaching in synagogues in Pisidian Antioch, Iconium, Lystra, Thessalonica, Berea, and Corinth.

A ringleader of the Nazarene sect (24:5). This is the earliest use of “Nazarenes” as a description of the Christian movement. The origin of this name is rooted in the description of Jesus as from Nazareth (Jesus the Nazōraios, see 2:22; 3:6).

Tertullus characterizes this movement as a hairesis, the term from which is derived the English word “heresy.” The term itself does not necessarily have the kind of negative connotations implied by “heresy.” Josephus used the term to distinguish the various schools of thought within Judaism—the Pharisees, Sadducees, and the Essenes.473 But the term took on pejorative overtones (see 24:14; 28:22); that is how Tertullus seems to use it.474 Christianity is thus presented by him as an illegitimate or deviant form of Judaism.

Tried to desecrate the temple (24:6). The implication is that Paul brought Trophimus into the inner courts with the intent of desecrating the temple. This was a serious charge for which, if proven, Paul could receive the death penalty. Without the alleged witnesses—Jewish pilgrims from Asia Minor—the charge was without substance.

So we seized him (24:6). Tertullus gives the impression that the temple police apprehended Paul in an orderly fashion. He says nothing about the mob scene. It is possible that he is implying that Lysias exceeded his jurisdiction by taking Paul out of their hands. This is the interpretation of the Western tradition of the text (verse 7 in certain versions), which adds, “but the commander, Lysias, came and with the use of much force snatched him from our hands.” Thus, Felix should hand Paul over to the Sanhedrin, who would try him and, if guilty, hand him back over to the Romans for execution.475

Paul replied (24:10). After Tertullus finishes, Paul is given the chance to respond to the accusations. This account is given in verses 10–21. As with the case presented by Tertullus, Luke only gives us a summary of the salient points, but possibly bases it on actual court documents.476 Like Tertullus, Paul properly and politely begins with a captatio benevolentiae, but not by bending the truth to endear himself to Felix.

Twelve days ago (24:11). This expression in the original is best interpreted to mean that Paul was only in Jerusalem a total of twelve days.477 Now having been in Caesarea for five days (24:1), it has only been seventeen days since his arrival in Jerusalem. An extraordinary amount has happened in that brief span of time:

• Day 1: Paul arrives in Jerusalem (21:18).

• Day 2: Paul meets with the leaders of the Jerusalem church (21:18).

• Days 3–9: Paul observes a seven-day ritual of purification (21:27).

• Day 9: Paul is arrested (21:33).

• Day 10: Paul appears before the Sanhedrin (22:30).

• Day 11: The plot against Paul’s life is uncovered (23:12).

• Day 12: Paul is taken to Caesarea.

• Days 13–17: Paul awaits trial in Caesarea.

The Way (24:14). See comments on 9:2.

I believe everything that agrees with the Law and that is written in the Prophets (24:14). Paul represents himself as a faithful and observant Jew. He continues to regard himself as a Pharisee (23:6). The difference, of course, is that he sees the hope of Judaism fulfilled in Jesus of Nazareth. In upholding the law, Paul does not necessarily agree with all of the Pharisaic traditions that surround the law and he also reinterprets the meaning and significance of certain key parts of the law (e.g., the law governing circumcision; see Rom. 2:29).

I have the same hope in God (24:15). As an outcome of embracing all that is written in the prophets, Paul claims to share the same future hope as nearly all Jews (with the exception of the Sadducees). At the heart of this is a belief in the coming descendant of David who will be the end-time deliverer for Israel. It also encompasses a belief in the resurrection of the dead (Dan. 12:2).

A resurrection of … the wicked (24:15). Many texts in the Judaism of the time of Christ affirm a belief in a general resurrection, developing the teaching of Daniel 12:2. For example, the Testament of Benjamin 10:6–10 teaches that all will be resurrected and God will judge the nations for all of the wrongs they have committed. Similarly, 4 Ezra (2 Esdras) 7:32–35 speaks of a day when “the earth shall give up those who are asleep in it” and the Most High will judge all people according to their deeds.478 According to the Gospel of John, Jesus also affirms this belief in a general resurrection (John 5:28–29). In his letters, Paul never explicitly develops this teaching (though cf. 1 Cor. 15:12–13), but he emphasizes that all people must appear before the judgment seat of Christ (see 2 Cor. 5:10).

After an absence of several years (24:17). Paul’s most recent visit was about five years earlier when he briefly visited the Jerusalem church following his Corinthian ministry and prior to his trip to Ephesus (18:22). Prior to that was his trip to Jerusalem for the so-called Apostolic Council in A.D. 49 (Acts 15).

I came to Jerusalem to bring my people gifts for the poor (24:17). This is Luke’s only explicit reference to the collection of money Paul has gathered for the impoverished Jewish Christians in Jerusalem (see comments on 21:18). This was the second time that Paul brought relief to the city. The first time was roughly twelve years earlier when he came to Jerusalem as a delegate from the church at Antioch (11:27–30; 12:25). At that time, James, Peter, and John asked Paul to continue to “remember the poor” (Gal. 2:10). Paul was faithful to this request and gathered a substantial relief offering from the churches of Asia Minor, Macedonia, and Achaia “for the poor among the saints in Jerusalem” (Rom. 15:26). The gift was not only motivated by the desire to help those in need, but also expressed thanks from the Gentiles because they now share in the spiritual blessings of the Jews (Rom. 15:27). One can have a glimpse into how Paul gathered this collection from the Macedonian and Achaian churches in 2 Corinthians 8:1–9:15.

And to present offerings (24:17). These offerings must be seen as distinct from the gifts for the poor. This term (prosphoras) refers to sacrificial offerings. Paul paid the expenses for four men to purchase animals, bread, grain, and liquid as sacrificial offerings in fulfillment of their Nazirite vows (see comments on 21:22–23). Beyond this, there is no evidence that Paul presented any other offerings as part of the temple worship.

I was ceremonially clean (24:18). Paul had undertaken the seven-day Jewish ritual of purification (see comments on 21:24).

Who ought to be here before you (24:19). A group of Jewish pilgrims from Asia Minor (presumably Ephesus) instigated the disturbance in the temple courts by falsely accusing Paul. Yet they are not present at the proceedings before Felix. Why none of them is present is somewhat perplexing, especially in light of how important this case is to the high priest and members of the Sanhedrin who have accompanied him. Do the Asian Jews know that their testimony will not stand up under close scrutiny? Or are they simply pressed by time to return home to their jobs and their families? Whatever the reason, their absence greatly damages the case of the Jewish leaders. As one expert on Roman law notes, “The Roman law was very strong against accusers who abandoned their charges.”479

Paul’s Caesarean Imprisonment (24:22–27)

Paul remains in Roman custody in Caesarea for two full years (A.D. 57–59) awaiting the resumption of his trial. He is afforded an occasional opportunity to talk with the Roman procurator and his wife, which he takes advantage of for the presentation of the gospel.

Felix, who was well acquainted with the Way (24:22). With the thousands who have become Christians in Jerusalem and the many Christian communities that have developed in Caesarea and throughout Palestine, it is not surprising that this Roman governor is acquainted with the movement. The precise wording here suggests that he is either “well acquainted” with the Jesus movement or “better acquainted” with it than the Jerusalem leaders (it is a comparative adjective). What kind of information he has received about Christianity is unknown. As the Roman procurator of this volatile region, surely his chief concern is to know what kind of security risk this movement posed. He is sufficiently familiar with them to know that they are not insurrectionists or rioters.

When Lysias the commander comes (24:22). Felix formally adjourns the trial until he can obtain further information from the chiliarch. Presumably Lysias does come at some point and the trial is resumed, although Luke says nothing about this. If he does, Felix does not find enough information to release Paul or proceed with a conviction.

Give him some freedom and permit his friends to take care of his needs (24:23). Felix orders Paul to be kept in a lightened form of military custody. This does not mean that Paul is unchained; he is probably manacled or chained to his centurion or other military personnel. He is most likely kept in a secure room of Herod’s palace (see “Herod’s Palace By the Sea” at 23:35). Since the Romans do not take responsibility for providing food and clothing to someone in custody, Paul’s friends are given access to him for taking care of his needs.480 These friends are probably members of the Christian community at Caesarea as well as Luke and any of the other delegates from the churches who may have remained with him for a time. One wonders if Cornelius and members of his household (see Acts 10) might have been among the people who care for Paul during this time.

His wife Drusilla, who was a Jewess (24:24). Drusilla was one of three daughters of Herod Agrippa I, the king of Palestine who died suddenly in Caesarea after appearing to people as a god (see 12:19–23). Drusilla was six years old when her father died in A.D. 44, which means that she was only fourteen years old when she married Felix and nineteen years old at this juncture.481

Drusilla was Felix’s third wife. One of his previous wives was the granddaughter of Anthony and Cleopatra—a marriage that made Felix a relative of the emperor Claudius. The circumstances of Drusilla’s marriage to Felix reveal something of his sordid character. Drusilla had recently been married to Azizus, king of Emesa (a small territory in Syria). When Felix subsequently met Drusilla, he was overcome with desire for her. Josephus says that “she did indeed exceed all other women in beauty.”482 Longing to make this woman his own wife, Felix secured the services of a magician from Cyprus and made every effort to take her away from Azizus. Enticed by the many promises of Felix to make her a happy woman, she was persuaded to leave her husband and become Felix’s wife.483

He spoke about faith in Christ Jesus (24:24). When Paul is given the opportunity to speak to Felix and Drusilla, he clearly presents his conviction that Jesus is the fulfillment of the messianic hope of Israel. This would have involved an explanation of why he had to suffer and die as well as rise from the dead. Paul exhorts them to put their faith in this Jesus.

Paul discoursed on righteousness … and the judgment to come (24:25). Jesus taught that when the Spirit came, he would “convict the world of guilt in regard to sin and righteousness and judgment” (John 16:8). Paul continues his presentation of the gospel to Felix and Drusilla by focusing on these themes in concert with the work of the Spirit.

Self-control (24:25). Sandwiched between Paul’s themes of righteousness and the coming judgment is the topic of self-control. The term enkrateia never appears in the Greek Old Testament (except 4 Macc. 5:34), but Paul presents it as a virtue that the Spirit produces in the life of a believer (Gal. 5:23). The roots of the use of this term in ethical contexts probably go back to Plato, who emphasizes the cultivation of enkrateia, that is, mastery over oneself, especially over sensual desires and pleasures.484 Socrates, Aristotle, and the Stoics regard self-control as a cardinal virtue. Similarly, the Hellenistic Jew Philo repeatedly stresses the importance of developing self-control.485 Paul’s discourse on self-control, together with his teaching on righteousness and the judgment, is probably intended to help Felix and Drusilla recognize their guilt before God as a means of pointing them to their need for the forgiveness that comes from putting their faith in Christ Jesus.

Hoping that Paul would offer him a bribe (24:26). Felix does not recognize his own lack of self-control with regard to his lust for money. He invites Paul to meet with him periodically not to discuss the problem in his own soul, but to provide Paul with ample opportunity to offer him a bribe. Apparently Felix has the impression that Paul has access to considerable wealth. This probably stems from Felix’s awareness that Paul has come to Jerusalem with a sizeable amount of money. Although it was illegal for Felix to accept a bribe, this law was frequently overlooked in the governance of the provinces.

When two years had passed (24:27). Paul remains in Roman custody in Caesarea for two full years. Some think that Paul may have written his letter to the church at Philippi during this imprisonment (see the introduction to Philippians). Luke apparently stays in Caesarea while Paul is in custody; he is with Paul when Festus determines that Paul should be sent to Rome (Acts 27:1). This extended stay in Caesarea would have been invaluable to Luke as he continued to gather information for his Gospel and the book of Acts.

PORCIUS FESTUS COIN

Felix was succeeded (24:27). Felix is recalled because of his inept handling of a flareup of violence between Jews and Greeks in the city of Caesarea (see “Felix” at 23:23). Josephus says that under normal circumstances, Felix would have faced a much greater punishment for this misdeed:

When Porcius Festus was sent by Nero as successor to Felix, the leaders of the Jewish community of Caesarea went up to Rome to accuse Felix. He undoubtedly would have paid the penalty for his misdeeds against the Jews had not Nero yielded to the urgent entreaty of Felix’s brother Pallas, whom at that time he held in the highest honour.486

BUST OF THE EMPEROR NERO

Because Felix wanted to grant a favor to the Jews, he left Paul in prison (24:27). Felix is in a precarious position with the Jews. His killing of many of the insurrectionists (sicarii) and his insensitive treatment of many other affairs has embroiled Jewish opinion against him. To release Paul would have inflamed the Jewish leaders even more. Yet to extradite Paul to the Sanhedrin for trial would surely have resulted in the apostle’s death. He does not want to face the political implications from Rome for the death of a Roman citizen. The most expedient course for Felix is the continuous postponement of the trial.487