Acts / Chapter 24

Acts 24

27 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 24 presents Paul's formal trial before the Roman governor Felix in Caesarea. The high priest Ananias and a professional orator named Tertullus bring charges against Paul, accusing him of sedition, being a ringleader of the Nazarene sect, and attempting to profane the temple. Paul delivers his own defense, denying the charges and reframing his faith as the fulfillment of Jewish hope in the resurrection. Felix, who has considerable knowledge of the Way, adjourns the case. He later summons Paul privately to hear about faith in Christ, but becomes frightened when Paul speaks of righteousness, self-control, and coming judgment. Felix keeps Paul in custody for two years, hoping for a bribe, until he is succeeded by Porcius Festus.

What Makes This Chapter Remarkable

The trial follows proper Roman cognitio procedure: accusation by prosecution (vv. 2-8), defense by the accused (vv. 10-21), and adjudication by the governor. Tertullus's speech is a masterclass in forensic rhetoric — flattery of the judge, character assassination of the defendant, and specific legal charges. Paul's defense is equally skillful, systematically denying each charge. The private conversations between Felix and Paul (vv. 24-26) reveal a governor caught between intellectual curiosity, moral fear, and financial corruption. Felix's two-year delay (v. 27) becomes a pivotal factor in the narrative, eventually leading to Paul's appeal to Caesar.

Translation Friction

Felix's familiarity with 'the Way' (v. 22) is historically plausible — his wife Drusilla was Jewish (v. 24), and Caesarea had a significant Christian community. His trembling at Paul's preaching on judgment (v. 25) but refusal to release him reveals the complex interplay of conviction and corruption in Roman governance. Luke does not explain why Paul did not offer the bribe Felix wanted — this silence may itself be the point.

Connections

The charges against Paul — sedition, sectarianism, temple profanation — echo the charges against Jesus before Pilate (Luke 23:2, 5). Paul's affirmation that he worships 'the God of our fathers' (v. 14) and believes 'everything written in the Law and the Prophets' (v. 14) positions Christianity as the fulfillment of Judaism, not its contradiction. The two-year imprisonment (v. 27) parallels Jesus' final journey to Jerusalem and provides the setting for Paul's prison epistles if the traditional dating is accepted.

Acts 24:1

Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἁνανίας μετὰ πρεσβυτέρων τινῶν καὶ ῥήτορος Τερτύλλου τινός, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου.

Five days later the high priest Ananias came down with some elders and a lawyer named Tertullus, and they presented their case against Paul before the governor.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The delegation's five-day delay likely reflects travel time from Jerusalem to Caesarea plus preparation. The employment of a professional rhetor (Tertullus, a Latin name suggesting he may have been Roman or Romanized) indicates the seriousness of the prosecution. The verb enephanisan ('presented formally, laid charges') is a technical legal term.
Acts 24:2

κληθέντος δὲ αὐτοῦ ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων· Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας,

When Paul had been summoned, Tertullus began the accusation, saying: "Since through you we enjoy much peace, and since reforms are being made for this nation by your foresight,

KJV And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

Notes & Key Terms

Translator Notes

  1. Tertullus opens with a captatio benevolentiae — flattery designed to win the judge's favor. The claims of 'much peace' and wise 'reforms' under Felix are historically ironic; Josephus and Tacitus both describe Felix's administration as corrupt and violent. Tertullus tells Felix what Felix wants to hear.
Acts 24:3

πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας.

We acknowledge this in every way and everywhere, most excellent Felix, with deep gratitude.

KJV We accept it always, and in all places, most noble Felix, with all thankfulness.

Notes & Key Terms

Translator Notes

  1. The accumulation of universal terms — 'every way,' 'everywhere,' 'all gratitude' — is rhetorical excess typical of forensic flattery. The title 'most excellent' (kratiste) is the standard address for a Roman governor.
Acts 24:4

ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικείᾳ.

But so that I may not detain you any further, I beg you in your kindness to hear us briefly.

KJV Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.

Notes & Key Terms

Translator Notes

  1. The conventional apology for taking the governor's time (praeteritio) is another rhetorical device. Tertullus transitions from flattery to the substance of the charges.
Acts 24:5

εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσιν τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,

For we have found this man to be a plague, one who stirs up riots among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

KJV 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:

Notes & Key Terms 1 term

Key Terms

Ναζωραῖοι Nazoraoi
"Nazarenes" — Nazarenes, followers of Jesus of Nazareth

An outsider designation for Christians, derived from Jesus' association with Nazareth. It became a standard term in Jewish and later Arabic usage for Christians.

Translator Notes

  1. Tertullus levels three charges: (1) Paul is a 'plague' (loimon, literally a disease) — a personal character attack; (2) he incites sedition (staseis) among Jews worldwide — a political charge with Roman legal weight; (3) he leads 'the sect of the Nazarenes' (ton Nazoraion haireseos) — the only place in the New Testament where Christians are called 'Nazarenes,' a term derived from Jesus' hometown. The word hairesis ('sect, party') was not yet negative in itself — Josephus uses it for the Pharisees and Sadducees.
Acts 24:6

ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, ὃν καὶ ἐκρατήσαμεν,

He even tried to profane the temple, so we seized him.

KJV Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

Notes & Key Terms

Translator Notes

  1. The third specific charge — attempted temple profanation (bebelosai) — is the most serious because it carried a death penalty even under Roman law. The SBLGNT text is shorter here than the Textus Receptus, omitting the reference to judging Paul by Jewish law and Lysias's intervention. We follow the critical text.
Acts 24:7

KJV But the chief captain Lysias came upon us, and with great violence took him away out of our hands,

Notes & Key Terms

Translator Notes

  1. This verse is not present in the SBLGNT critical text. It appears only in later manuscripts behind the Textus Receptus/KJV. The SBLGNT moves directly from verse 6 to verse 8. We follow the critical text and note the verse's absence.
Acts 24:8

παρ' οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ.

By examining him yourself you will be able to learn about all these things of which we accuse him."

KJV Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.

Notes & Key Terms

Translator Notes

  1. In the SBLGNT text, 'him' refers to Paul — Tertullus invites Felix to interrogate Paul directly. In the longer Textus Receptus text, 'him' refers to Lysias. The critical text makes better sense of the prosecution's strategy: they are confident the examination will confirm their charges.
Acts 24:9

συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν.

The Jews also joined in the attack, asserting that these things were so.

KJV And the Jews also assented, saying that these things were so.

Notes & Key Terms

Translator Notes

  1. The verb synepethento ('joined in the attack, supported the accusation') indicates that the Jewish delegation collectively endorsed Tertullus's charges. This is formal legal testimony, not mere agreement.
Acts 24:10

Ἀπεκρίθη τε ὁ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν· Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος εὐθύμως τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι,

When the governor motioned to him to speak, Paul replied: "Knowing that for many years you have been a judge over this nation, I cheerfully make my defense.

KJV 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:

Notes & Key Terms

Translator Notes

  1. Paul's opening is notably restrained compared to Tertullus's extravagant flattery. He offers one factual observation — Felix's long tenure as judge — which is both complimentary and relevant (a long-serving judge would understand the issues). The word euthymos ('cheerfully, with good courage') contrasts with the anxiety one might expect from a defendant.
Acts 24:11

δυναμένου σου ἐπιγνῶναι ὅτι οὐ πλείους εἰσίν μοι ἡμέραι δώδεκα ἀφ' ἧς ἀνέβην προσκυνήσων εἰς Ἰερουσαλήμ,

You can verify that it is not more than twelve days since I went up to worship in Jerusalem,

KJV Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.

Notes & Key Terms

Translator Notes

  1. Paul appeals to verifiable facts. The twelve days can be roughly reconstructed from the narrative: arrival (21:17), meeting with James (21:18), purification in the temple (21:26), arrest (21:27), Sanhedrin hearing (22:30), transfer to Caesarea (23:23), five days until trial (24:1). His stated purpose for going to Jerusalem — 'to worship' (proskyneseon) — directly contradicts the charge of temple profanation.
Acts 24:12

καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν,

They and not discovered me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:.

KJV And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

Notes & Key Terms

Translator Notes

  1. Paul systematically denies the sedition charge across three venues: temple, synagogues, city. He was not debating (dialogomenon), not inciting crowds (epistatsin poiounta ochlou), and no witnesses can place him doing so. This is a point-by-point factual rebuttal.
Acts 24:13

οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου.

Nor can they prove to you the charges they are now bringing against me.

KJV Neither can they prove the things whereof they now accuse me.

Notes & Key Terms

Translator Notes

  1. Paul shifts the burden of proof to the accusers — a sound legal strategy. The verb parastesai ('prove, demonstrate, present evidence') is a legal technical term. Paul's point is devastating: the prosecution has no witnesses, no evidence, only assertions.
Acts 24:14

ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,

But this I confess to you: according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down according to the Law and written in the Prophets,

KJV 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:

Notes & Key Terms

Translator Notes

  1. Paul's confession (homologe) is carefully worded. He admits to following 'the Way' (ten hodon) but reframes it: what they call a 'sect' (hairesin), he calls the authentic worship of Israel's God. He affirms belief in 'everything' in the Law and Prophets — the complete Jewish Scriptures. This positions Christianity not as an innovation but as faithful Judaism.
Acts 24:15

ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων.

Possess confident expectation toward God, which they themselves also allow, that where there is a resurrection of the dead, both of the just and unjust.

KJV 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.

Notes & Key Terms

Translator Notes

  1. Paul identifies resurrection as common ground between himself and his accusers (the Pharisaic members of the Sanhedrin). The inclusion of 'both the righteous and the unrighteous' (dikaion te kai adikon) indicates a general resurrection leading to judgment — a belief shared with the Pharisees and rooted in Daniel 12:2.
  2. [TCR Cross-Reference] This verse quotes Daniel 12:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Acts 24:16

ἐν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός.

Because of this I also strive to maintain a clear conscience before both God and people at all times.

KJV And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

Notes & Key Terms

Translator Notes

  1. Paul returns to the conscience theme from 23:1. The verb asko ('I train, I strive, I discipline myself') implies continuous effort — maintaining a blameless conscience is not passive but requires active discipline. The dual orientation — 'before God and people' — covers both religious and civil responsibility.
Acts 24:17

δι' ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς,

After several years I came to bring charitable gifts to my nation and to present offerings.

KJV Now after many years I came to bring alms to my nation, and offerings.

Notes & Key Terms

Translator Notes

  1. This is Luke's only explicit reference to the collection for the Jerusalem poor that Paul organized across the Gentile churches (cf. Romans 15:25-28, 1 Corinthians 16:1-4, 2 Corinthians 8-9). The word eleemosynas ('charitable gifts, alms') and prosphoras ('offerings') — one for the poor, one for the temple — demonstrate Paul's continued commitment to both the Jewish community and the temple.
Acts 24:18

ἐν αἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ, οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου·

While I was doing this, they found me purified in the temple, without any crowd or disturbance.

KJV Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

Notes & Key Terms

Translator Notes

  1. Paul's factual summary directly contradicts the prosecution's narrative. He was in the temple — but purified (hegnismenon), not profaning it. He had no crowd (ou meta ochlou) — therefore no riot was his doing. He caused no disturbance (oude meta thorybou) — the disorder came from his accusers.
Acts 24:19

τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ἐμέ —

But there were some Jews from Asia — who ought to be here before you to make their accusation, if they have anything against me.

KJV Who ought to have been here before thee, and object, if they had ought against me.

Notes & Key Terms

Translator Notes

  1. Paul makes a devastating procedural point: the actual eyewitnesses — the Jews from Asia who started the riot (21:27) — are absent. Under Roman law, accusers had to appear in person. Their absence fatally weakens the prosecution's case. The dash in the Greek indicates an anacolouthon — Paul's sentence breaks off, leaving the implication hanging.
Acts 24:20

ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ἐπὶ τοῦ συνεδρίου,

Or else let these men themselves state what crime they found when I stood before the council,

KJV Or else let these same here say, if they have found any evil doing in me, while I stood before the council,

Notes & Key Terms

Translator Notes

  1. Paul challenges his present accusers to name a specific crime from the Sanhedrin hearing. The word adikema ('crime, wrongdoing') is a legal term — Paul demands a specific charge, not vague accusations.
Acts 24:21

ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἐν αὐτοῖς ἑστὼς ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφ' ὑμῶν.

Indeed, except it be for this one voice, that I cried standing in the midst of them, Touching the resurrection of the dead I am called in question by you this day.

KJV 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.

Notes & Key Terms

Translator Notes

  1. Paul's defense ends with ironic brilliance. The only 'crime' anyone can identify from the Sanhedrin hearing is his declaration about resurrection — a doctrine shared by the Pharisees on the council. This effectively reduces the prosecution's case to an internal Jewish theological dispute, which Roman law had no interest in adjudicating.
Acts 24:22

Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἰπών· Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ διαγνώσομαι τὰ καθ' ὑμᾶς·

But Felix, having a rather accurate knowledge of the Way, adjourned the proceedings, saying, "When Lysias the commander comes down, I will decide your case."

KJV 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.

Notes & Key Terms

Translator Notes

  1. Felix's adjournment (anebaleto, 'put off, deferred') without a verdict is significant. His 'rather accurate knowledge of the Way' (akribesteron eidos ta peri tes hodou) suggests prior familiarity with Christianity, likely through his Jewish wife Drusilla. The reference to awaiting Lysias is a procedural excuse — there is no indication Lysias ever came.
Acts 24:23

διαταξάμενος τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν ἔχειν τε ἄνεσιν καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν αὐτῷ.

Then he ordered the centurion to keep Paul in custody but to give him some freedom and not prevent any of his friends from attending to his needs.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The arrangement is custodia militaris — military custody with privileges. The 'freedom' (anesin, literally 'relaxation, loosening') means Paul was not in a dungeon but in supervised detention. Allowing friends to visit and provide for him was a privilege of his Roman citizenship and Felix's implicit recognition that Paul posed no real threat.
Acts 24:24

Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως.

Some days later Felix came with his wife Drusilla, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.

KJV And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

Notes & Key Terms

Translator Notes

  1. Drusilla was the youngest daughter of Herod Agrippa I (the Agrippa of Acts 12) and sister of Agrippa II (who appears in chapters 25-26). She had left her first husband to marry Felix — a scandalous union that makes the topics Paul addresses in the next verse particularly pointed.
Acts 24:25

διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· Τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε·

And as Paul discussed righteousness, self-control, and the coming judgment, Felix became frightened and answered, "Go away for now. When I find a convenient time, I will summon you."

KJV 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.

Notes & Key Terms

Translator Notes

  1. Paul's three topics — righteousness (dikaiosynes), self-control (enkrateias), and coming judgment (krimatos tou mellontos) — are not random but directly relevant to Felix's life. Felix was notorious for injustice (Josephus), had stolen Drusilla from her husband (lacking self-control), and faced divine accountability (judgment). His fear (emphobos genomenos) is a genuine response to conviction — but he chooses delay over repentance.
Acts 24:26

ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ.

At the same time he was hoping that money would be given to him by Paul, so he sent for him more frequently and conversed with him.

KJV He hoped also that money should have been given him of Paul: wherefore he sent for him the oftener, and communed with him.

Notes & Key Terms

Translator Notes

  1. Luke exposes Felix's true motive: bribery. The hope for 'money' (chremata) explains why Felix kept summoning Paul — not for spiritual conversation but for financial negotiation. Roman law technically prohibited governors from accepting bribes (the lex Iulia repetundarum), but the practice was endemic. Paul's mention of bringing 'charitable gifts' (v. 17) may have suggested to Felix that Paul had access to significant funds.
Acts 24:27

Διετίας δὲ πληρωθείσης ἔλαβεν διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον, θέλων τε χάριτα καταθέσθαι τοῖς Ἰουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Παῦλον δεδεμένον.

After two years had passed, Felix was succeeded by Porcius Festus. And wanting to do the Jews a favor, Felix left Paul in prison.

KJV But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

Notes & Key Terms

Translator Notes

  1. The two-year imprisonment (dietias) without verdict is a miscarriage of justice by any standard. Felix's final act regarding Paul — leaving him imprisoned as a political favor to the Jews — reveals that the case was never about law but about politics. Porcius Festus took office around AD 59-60. The word dedemenon ('bound, imprisoned') recalls Agabus's prophecy (21:11) and the Lord's assurance that Paul must reach Rome (23:11).
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