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Scripture Reading: Acts 24:1-27
In this message we come to 24:1-27. In this section of Acts Paul is accused by the Jews’ advocate (vv. 1-9), he defends himself before Felix (vv. 10-21), and he is kept in the custody of the unjust and corrupt Roman politician (vv. 22-27).
Acts 24:1 says, “And after five days the high priest Ananias came down with some elders and a certain orator, Tertullus; and they informed the governor against Paul.” The orator Tertullus, was an advocate, a lawyer, who knew Roman legal procedure.
Verses 2 through 4 continue, “And when he was called, Tertullus began to accuse him saying, Since we have obtained much peace through you, and through your forethought reforms are being carried out for this nation, both in every way and everywhere we welcome it, most excellent Felix, with all thankfulness. But that I may not detain you further, I entreat you to hear us briefly in your forbearance.” Tertullus’ word here displayed his baseness; he was altogether without any ethical standard.
In 24:5 Tertullus said concerning Paul, “For we have found this man a pest and an agitator of insurrections among all the Jews throughout the inhabited earth, and a ringleader of the sect of the Nazarenes.” Here we have a threefold accusation. First, Tertullus accused Paul of being a pest. A pest is full of evil “germs.” Paul, however, was full of positive germs — the germs of the resurrected Christ for the propagation of Christ by imparting Him to others. We all should be such “pests.”
Second, Tertullus gave to Paul the title of “agitator.” He accused Paul of being an agitator of insurrections among the Jews throughout the inhabited earth.
Third, Tertullus claimed that Paul was a ringleader of the sect of the Nazarenes. The word “sect” here is somewhat equal to today’s word “cult.” Tertullus’ word indicates that the Jews regarded the believers in the Lord Jesus as Nazarenes. In chapter thirteen of Acts the believers were first called Christians in Antioch. Christians are Christ-men, those who live Christ. Here the Jews’ attorney gives the believers another nickname — Nazarenes. The use of this nickname indicates that the believers were considered followers of the Nazarene, Jesus.
In 24:10 Paul begins to make his defense before Felix: “And when the governor had nodded for him to speak, Paul answered, Knowing that for many years you have been a judge to this nation, I cheerfully make my defense as to the things concerning myself.” We have seen that, in contrast to the way the Lord Jesus faced His opponents, it was necessary for Paul to make a defense and to exercise his wisdom in order to save his life from his persecutors so that he might fulfill the course of his ministry.
In verses 11 through 14 Paul goes on to say, “As you can realize, it is not more than twelve days since I went up to worship in Jerusalem. And neither in the temple did they find me disputing with anyone nor stirring up a crowd, neither in the synagogues nor throughout the city. Neither are they able to prove to you the things concerning which they now accuse me. But I confess this to you, that according to the way which they call a sect, so I serve the God of our fathers, believing all that is written throughout the Law and in the Prophets.” Here we see that what the opposing Jews called a sect Paul called the way. As we have pointed out, the way, mentioned several times in Acts (9:2; 18:25-26; 19:9, 23; 22:4), denotes the Lord’s full salvation in God’s New Testament economy.
In verse 14 Paul testified that according to the way the opposers called a sect he served the God of their fathers. Literally, the Greek word rendered “serve” means “serve as a priest.” Paul’s way of serving God was the way of the New Testament economy. Therefore, his way of serving was different from that of the other Jews.
In verse 14 Paul also says that he believed all that is written throughout the Law and in the Prophets. Here Paul is saying that he acted according to the Old Testament, which was composed of the Law and the Prophets. Therefore, Paul vindicated himself as a person who behaved according to the Scriptures.
In 24:15 Paul speaks of the resurrection: “Having hope toward God, which these themselves also look for, that there is about to be a resurrection both of the righteous and the unrighteous.” The resurrection of the righteous will occur before the millennium at the Lord’s coming back (1 Cor. 15:23; 1 Thes. 4:16). It will be the resurrection of life (John 5:28-29a; Dan. 12:2). The resurrection of life is the resurrection of the saved believers before the millennium. The dead believers will be resurrected to enjoy eternal life at the coming back of the Lord Jesus. Hence, it is called the resurrection of life. It is also the resurrection of reward (Luke 14:14), when God will reward the saints (Rev. 11:18) at the Lord’s return (1 Cor. 4:5).
The resurrection of the righteous, which is the resurrection of life, also includes the first, or the best, resurrection (Rev. 20:4-6). Revelation 20:5 and 6 speak of the first, or the best, resurrection. The first resurrection is the best one. It is not only the resurrection of life, but also the resurrection of reward, the ex-resurrection, that is, the extraordinary resurrection for which the apostle Paul sought (Phil. 3:11), the resurrection of kingship as a reward to the overcomers so that they may reign as co-kings with Christ in the millennial kingdom (Rev. 20:4, 6). Not only the resurrected overcomers, such as the man-child in Revelation 12:5 and the later martyrs in Revelation 15:2, but also the raptured living ones, such as the firstfruit in Revelation 14:1-5, will have “part in the first resurrection” (Rev. 20:6).
In Philippians 3:11 Paul refers to the first, or best, resurrection as the out-resurrection: “If by any means I may attain to the out-resurrection from among the dead.” This is the outstanding resurrection, the extra-resurrection, which will be a prize to the overcoming saints. All believers who are dead in Christ will participate in the resurrection from among the dead at the Lord’s coming back (1 Thes. 4:16; 1 Cor. 15:52). But the overcoming saints will enjoy an extra, outstanding portion of that resurrection. This is called in Hebrews 11:35 the “better resurrection.”
To arrive at the out-resurrection means that our entire being has been gradually and continually resurrected. God first resurrected our deadened spirit (John 5:25; Eph. 2:5-6). Then from our spirit He proceeds to resurrect our soul (Rom. 8:6) and our mortal body (Rom. 8:11), until our entire being — spirit, soul, and body — is fully resurrected out of our old being by and with His life. This is a process in life through which we must pass and a race for us to run until we arrive at the out-resurrection as the prize. Hence, the out-resurrection should be the goal and destination of our Christian life. We can reach this goal only by being conformed to the death of Christ (Phil. 3:10), by living a crucified life. In the death of Christ we are processed in resurrection from the old creation to the new.
We have pointed out that in Acts 24:15 Paul says that there will be a resurrection both of the righteous and the unrighteous. The resurrection of the unrighteous will occur after the millennium (Rev. 20:5). It will be the resurrection of judgment (John 5:29) and of shame and everlasting contempt (Dan. 12:2b). This resurrection of judgment will be the resurrection of the perished unbelievers after the millennium (Rev. 20:5, 12). All the dead unbelievers will be resurrected after the thousand years to be judged at the great white throne (Rev. 20:11-15). Hence, it is called the resurrection of judgment. In Revelation 20:12 the word “standing” indicates the dead have been resurrected. This is the resurrection of judgment for eternal perdition upon the unrighteous after the millennium. This is the resurrection concerning which the apostle Paul warned unrighteous Felix in Acts 24:25.
All the unsaved will be in the resurrection of judgment. Because they will be condemned to eternal perdition, their resurrection will be of shame and everlasting contempt. Paul, in his wisdom, mentioned this resurrection as a warning to Felix. Paul’s word implies that Felix should prepare himself to face the coming resurrection of judgment. As we shall see, later on Paul spoke directly to Felix concerning the coming judgment.
In 24:16 Paul said to Felix, “In this I also exercise myself, to have always a conscience without offense toward God and men.” Paul uttered a similar word when he defended himself before the Sanhedrin: “I have conducted myself in all good conscience before God until this day” (23:1). We have seen that for Paul to conduct himself in all good conscience before God was a great return to God from man’s fall. Paul spoke such a word to vindicate himself before those who accused him of being a lawless and even a reckless person. Paul’s testimony in 23:1 and 24:16 concerning his conscience showed his high standard of morality in contrast to the hypocrisy of the Jewish religionists and the crookedness of the Roman politicians. As we continue on in Acts 24, we shall see more concerning the corruption of Roman politics.
Acts 24:22 and 23 say, “But Felix, knowing more accurately the things concerning the way, adjourned the case, saying, When Lysias the commander comes down, I will determine your affairs. And he directed the centurion to keep him in custody, and yet that he should have some liberty, and that no one should prevent his own people from attending to him.” Literally, the Greek word rendered “the case” in verse 22 means “them.” The Greek word for “liberty” in verse 23 also means relief, ease.
According to verse 24, “After some days, Felix arrived with Drusilla his wife, who was a Jewess, and he sent for Paul and heard him concerning his faith in Christ Jesus.” Drusilla was a daughter of King Herod Agrippa. She was persuaded by Felix, who became enamored of her, to forsake her husband and marry him. This showed the intemperance and corruption of Felix, a Roman politician. He was an immoral person without self-control.
Verse 24 says that Felix heard Paul concerning his faith in Christ Jesus. Literally, the Greek word translated “his” means “the.”
Acts 24:25 says, “And as he was reasoning concerning righteousness, and self-control, and the coming judgment, Felix became afraid and answered, Go for the present, and when I have an opportunity, I will call for you.” Literally, the Greek word rendered “was reasoning” means to say thoroughly, discuss (in argument or exhortation), dispute; the same as in 17:2 and 18:4, 19.
Realizing Felix’s unrighteousness (vv. 26-27) and intemperance, the apostle reasoned with him of righteousness and self-control, the control of passions and desires, especially here regarding the controlling of sexual desires. The coming judgment is related to the resurrection of the unrighteous, which the apostle preached in verse 15. The apostle also reasoned with Felix of the coming judgment as a warning. Through this Felix became afraid.
Felix certainly was an unrighteous politician. As verse 26 indicates, he hoped to receive money from Paul. He expected a bribe, the giving of money unrighteously. Based upon this fact, Paul reasoned with him concerning righteousness.
We have seen that Felix also lacked self-control. Because of Felix’s intemperate lust, Paul, in order to show Felix’s sinfulness, also reasoned with him concerning self-control.
Eventually, in his reasoning with Felix, Paul came to the matter of the future judgment for perdition. In their preaching to the Gentiles, both Peter in 10:42 and Paul here and in 17:31 stressed the coming judgment of God. The resurrected Christ at His coming back will be the Judge of the living before the millennium on His throne of glory (Matt. 25:31-46). This is related to His second coming (2 Tim. 4:1). He will also be the Judge of the dead after the millennium on the great white throne (Rev. 20:11-15).
Paul’s word to Felix was a strong warning. Felix became afraid, but he was not moved. Sending Paul away, he said, “Go for the present, and when I have an opportunity, I will call for you” (v. 25).
Felix did send for Paul a number of times. Concerning this, 24:26 says, “At the same time also he was hoping that money would be given him by Paul; wherefore also he sent for him more frequently and conversed with him.” This indicates the Roman politician’s corruption. His intention in sending for Paul was not to hear the gospel; rather, his purpose was to get money.
Verse 27 concludes, “And when two years were completed, Felix was succeeded by Porcius Festus; and wanting to gain favor with the Jews, Felix left Paul bound.” Porcius Festus was the successor of Felix as the governor of Judea. Felix’s leaving Paul bound again shows the corruption of Roman politics.
Luke does not disclose what the apostle did during these two years in Caesarea. Paul may have used the time to be with the Lord for His move on earth. If so, this may have influenced the Epistles he wrote during the time of his appeal in Rome — Colossians, Ephesians, and Philippians — which are the most mysterious, most profound, and the richest in the divine revelation.
In these chapters of Acts we have a picture of hypocrisy in religion and corruption in politics. What hypocrisy there was in Judaism! The Jews pretended to serve God, to please God, and to glorify God, yet they did many evil things. These chapters expose the evil of the Jewish people. They were religious in an evil way, even plotting to kill Paul. Although they were evil, they still pretended to be those who worshipped God and pleased Him. Hence, in Judaism there was hypocrisy.
In Roman politics we see corruption and unrighteousness. Felix knew that Paul had not done anything wrong. Therefore, in justice Felix should have released Paul. However, in order to gain favor with the Jews and with the hope of receiving money from Paul and his friends, he kept Paul in custody for two years. Felix allowed Paul’s friends to visit him, but his purpose in doing so was to receive money. As a result, in an unrighteous way Paul was kept in custody for two years. In the following message we shall consider what Paul might have done during those years.
