“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. 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, We accept it always, and in all places, most noble Felix, with all thankfulness” (Acts 24:1-3).
Tertullus, if he was a Jew, lied as well, since the Jews hated the Romans, their oppressors. Maybe he was a Roman lawyer contracted by the Sanhedrin. He used flattery:
“Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 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: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. 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: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. And the Jews also assented, saying that these things were so” (Acts 24:4-9).
This discourse by Tertullus was full of falsehoods and ended with an unjust complaint directed to Felix, the governor, against his servant, the chief captain Lysias (“Accuse not a servant unto his master” – Prov. 30:10). Then Felix cut off Tertullus, the high priest Ananias, and the rest of the Jews, and signaled for Paul to speak: “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.” Paul recognized Felix in his position, but he did not use flattery. “Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 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: Neither can they prove the things whereof they now accuse me. 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: 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” (Acts 24:10-15).
“The Way” refers to the testimony of our Lord Jesus Christ, already established in the world. It is written seven times in Acts, although it may not be translated into English with the same words. Read the following passages: “that if he found any of this way” (Acts 9:2); “and expounded unto him the way of God more perfectly” (Acts18:26); “and believed not, but spake evil of that way before the multitude” (Acts 19:9); “and the same time there arose no small stir about that way” (Acts 19:23); “and I persecuted this way unto death”; and in our Acts 24:14, 22.
Of course, the Jews, with their false accusations, could not make use of the Holy Scriptures. But Paul was supported by the Word of God: “believing all things which are written in the law and in the prophets” and let them know that he had “hope in God.” This was the same hope that the Pharisees professed to have — that the dead would be raised, “both of the just and unjust.”
The preaching of the resurrection touches the conscience. “And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men” (Acts 24:16). Those who do not try to maintain “faith, and a good conscience” make faith a “shipwreck” (1 Tim. 1:19). Those who go back, “giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron” (1 Tim. 4:1-2). To the unbelieving “is nothing pure; but even their mind and conscience is defiled” (Tit. 1:15). How important it is to always try to maintain a “good conscience” without regret about God or about men!
“Now after many years I came to bring alms to my nation and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, 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” (Acts 24:17-21).
Paul had already stated his hope in God before the Roman governor, Felix. This was the hope that there was going to be “resurrection of the dead, both of the just and unjust.” He also said that he exercised himself “to have always a conscience void of offence toward God, and toward men.” He ended his defense with the paragraph we just read.
“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. 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” (Acts 24:22-23).
Felix, a wise politician, ended the interview, since he was aware of the Christian’s testimony, “the way,” which is Christ Himself (see John 14:6). He also knew — per the letter written by the chief captain Lysias — that Paul was not guilty. And when did the chief captain come down? Never, because Felix did not call him! Paul, despite being a prisoner, had some liberty and the privilege of being attended by his family members. Thus, the Lord moved the governor’s heart to have mercy on Paul, “The king’s heart is in the hand of the Lord, as the rivers of water: He turneth it whithersoever He will” (Prov. 21:1).
“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. 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. 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” (Acts 24:24-26).
The Lord Jesus, prophesying about the Holy Spirit’s coming, said: “And when He is come, He will reprove the world of sin, and of righteousness, and of judgment” (John 16:8). So, Paul, directed by the Holy Spirit, touched Felix’s conscience. Look, a prisoner of Rome, but a servant of the Lord, addressing the governor in such a way! How sad — it seems that neither Felix nor his Jewish wife repented; on the contrary, greed ruled the governor.
“But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound” (Acts 24:27). He was bound, through marriage, to his Jewish wife and had to maintain friendship with the turbulent Jews that he governed at the same time. Because of this, he “left Paul bound.”