Acts 24
Instead of abandoning their inimical endeavors, the Jews go down to Caesarea to accuse Paul. The accusation is what our narrative itself suggests—his acts among the Jews in countries beyond Palestine, and his profanation of the temple.
For confirmation of their allegation, they refer to the captain. The dignity of Paul’s reply is self-evident. While speaking with the respect due to the governor, he does so with perfect independence, with simplicity, and with a good conscience, as one innocent. His faith as a Christian—which the Jews called heresy—and particularly his belief in resurrection, it is not requisite to confess. Formally denying what they accuse him of, he demands that his adversaries prove what they say. The only thing of which they could accuse him, was of having spoken of the resurrection in such a way as to raise a tumult in the council, and this they were little disposed to bring to light. Their violence on that occasion had obliged the captain to rescue Paul out of their hands. Felix, accustomed to Jewish habits, and knowing that the dispute arose out of the doctrine of Christianity, which had by that time acquired publicity, defers his judgment till Lysias should descend from Jerusalem to Caesarea. Meanwhile, Paul is set at liberty, and his friends are permitted to minister to him.
Some days later, Felix, who seems to have been absent with his wife Drusilla, a Jewess, calls for Paul, to hear him concerning the faith in Christ: for now the new doctrine had spread everywhere, and was attracting the attention of all. Felix, as well as his wife, being well versed in the things of the Jews, desired to know from its original source what Christianity was; and therefore summon Paul for this purpose. But Paul, ever occupied with souls and Christ, speaks to the conscience of the governor, telling him of judgment to come. Felix then, trembling, remands the apostle till “a more convenient season.” Thus divine testimony is borne to the council, Lysias, and to the governor. Besides this, the governor hoped that Paul would give him money to be liberated. But to such dealing Paul does not consent, and therefore remains a prisoner. Felix, having to go away, and desiring to leave a favorable impression on the minds of the Jews, leaves Paul bound. Though aware of his innocence, and able to set him free, he cared nothing for justice. Money and public opinion were of more importance to him. God’s intention, however, was that Paul should appear before other governors and kings, and at last before the Emperor himself. And this therefore is what happened.