Chapter 437 of 957

Paul’S Defense Before Felix

PAUL’S DEFENSE BEFORE FELIX

ACTS 24:10-21

Because of what Christ had done for him, Paul could face the resurrection and judgment without fear.

The defense which Paul makes before the governor’s tribunal deals point by point with the accusations leveled against him. The main intention, however, is to show that he is innocent of all political charges, and that the real issue between him and the Jews is a theological one (24:20-21). We may take up the individual rebuttals he makes to the list of accusations which faced him:

Paul’s visit to Jerusalem was a recent happening and the facts of the case should be known to all (24:11).

He denied all responsibility as a trouble-maker at that time. He was going about his lawful occupations (24:12,18).

In any case, the men who confronted him at Felix’s palace were not the same as the real assailants (24:13,18b,19: “Jews from Asia” were the disturbers of the peace).

The nub of the dispute between Paul and the Jews who supported Tertullus’ castigation (24:5,9) was found in a conflicting interpretation of Scripture (24:14-15) and a debate over theology (24:21).

The implication which Paul intended is clear: he himself had a clear conscience over the charges of supposed agitation (24:16) and the matter before the governor had no political significance. The “one thing” was a domestic affair which ought to be settled peacefully.

In the course of this brief statement Paul has indirectly made his position clear. He was and always had been—a loyal Israelite (24:14) with a faith built on the Old Testament revelation which, as prophetic Scripture, looks beyond itself to the fulfillment of divine promises. Part of that faith is an expectation of resurrection (24:15,21)—a Pharisaic tenet also. From this belief it is an easy step to the central Christian article of faith: the resurrection of Jesus, which validated his Messiahship as Israel’s King and Savior. Paul is no iconoclast, with a relish for acting irresponsibly and upturning his ancestral beliefs (24:16). In fact, the opposite is true. He had come to Jerusalem with money for Jewish-Christians, as a token of charitable concern and a proof of unity among the one people of God (24:17).

Notes 24:14: non-Christians may call them a “sect” (ie Heterodox party within the Jewish fold), but the correct title was “the Way,” 9:2; 19:9,23; 22:4; 24:22). The qualification “God of our fathers” is important. Like Moses (Exodus 3:13) and the prophets of Israel (Hosea 12:9,13; 13:4-5; Amos 2:10, etc.) Paul harks back to God’s earlier revelation, at the same time pointing forward to its future consummation. 24:17: the collection for the saints occupied much of his time and attention (2 Corinthians 8–9; Romans 15:25ff.).

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