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We left Paul a prisoner at Caesarea, in Herod's judgment-hall, expecting his trial to come on quickly; for in the beginning of his imprisonment his affairs moved very quickly, but afterwards very slowly. In this chapter we have his arraignment and trial before Felix the governor at Caesarea; here is, I. The appearing of the prosecutors against him, and the setting of the prisoner to the bar (Act 24:1, Act 24:2). II. The opening of the indictment against him by Tertullus, who was of counsel for the prosecutors, and the aggravating of the charge, with abundance of compliments to the judge, and malice to the prisoner (Act 24:2-8). III. The corroborating of the charge by the testimony of the witnesses, or rather the prosecutors themselves (Act 24:9). IV. The prisoner's defence, in which, with all due deference to the governor (Act 24:10), he denies the charge, and challenges them to prove it (Act 24:11-13), owns the truth, and makes an unexceptionable profession of his faith, which he declares was it that they hated him for (Act 24:14-16), and gives a more particular account of what had passed from their first seizing him, challenging them to specify any ill they had found in him (Act 24:17-21). V. The adjourning of the cause, and the continuing of the prisoner in custody (Act 24:22, Act 24:23). VI. The private conversation that was between the prisoner and the judge, by which the prisoner hoped to do good to the judge and the judge thought to get money by the prisoner, but both in vain (Act 24:24-26). VII. The lengthening out of Paul's imprisonment for two years, till another governor came (Act 24:27), where he seems as much neglected as there had been ado about him.

We have here Paul's defence of himself, in answer to Tertullus's charge, and there appears in it a great deal of the spirit of wisdom and holiness, and an accomplishment of Christ's promise to his followers that when they were before governors and kings, for his sake, it should be given them in that same hour what they should speak. Though Tertullus had said a great many provoking things, yet Paul did not interrupt him, but let him go on to the end of his speech, according to the rules of decency and the method in courts of justice, that the plaintiff be allowed to finish his evidence before the defendant begins his plea. And when he had done, he did not presently fly out into passionate exclamations against the iniquity of the times and the men (O tempora! O mores! - Oh the degeneracy of the times!) but he waited for a permission from the judge to speak in his turn, and had it. The governor beckoned to him to speak, Act 24:10. And now he also may have leave to speak out, under the protection of the governor, which was more than he could hitherto obtain. And, when he did speak, he made no reflections at all upon Tertullus, who he knew spoke for his fee, and therefore despised what he said, and levelled his defence against those that employed him. And here, I. He addressed himself very respectfully to the governor, and with a confidence that he would do him justice. Here are not such flattering compliments as Tertullus soothed him up with, but, which was more truly respectful, a profession that he answered for himself cheerfully, and with good assurance before him, looking upon him, though not as one that was his friend, yet as one that would be fair and impartial. He thus expresses his expectation that he would be so, to engage him to be so. It was likewise the language of one that was conscious to himself of his own integrity, and whose heart did not reproach him, whoever did. He did not stand trembling at the bar; on the contrary, he was very cheerful when he had one to be his judge that was not a party, but an indifferent person. Nay, when he considers who his judge is, he answers the more cheerfully; and why so? He does not say, "Because I know thee to be a judge of inflexible justice and integrity, that hatest bribes, and in giving judgment fearest God, and regardest not man;" for he could not justly say this of him, and therefore would not say it, though it were to gain his favour ever so much; but, I the more cheerfully answer from myself, because I know thou hast been many years a judge to this nation, and this was very true, and being so, 1. He could say of his own knowledge that there had not formerly been any complaints against Paul. Such clamours as they raised are generally against old offenders; but, though he had long say judge there, he never had Paul brought before him till now; and therefore he was not so dangerous a criminal as he was represented to be. 2. He was well acquainted with the Jewish nation, and with their temper and spirit. He knew how bigoted they were to their own way, what furious zealots they were against all that did not comply with them, how peevish and perverse they generally were, and therefore would make allowances for that in their accusation of him, and not regard that which he had reason to think came so much from part-malice. Though he did not know him, he knew his prosecutors, and by this might guess what manner of man he was. II. He denies the facts that he was charged with, upon which their character of him was grounded. Moving sedition, and profaning the temple, were the crimes for which he stood indicted, crimes which they knew the Roman governors were not accustomed to enquire into, and therefore they hoped that the governor would return him back to them to be judged by their law, and this was all they wished for. But Paul desires that though he would not enquire into the crimes he would protect one that was unjustly charged with them from those whom he knew to be spiteful and ill-natured enough. Now he would have him to understand (and what he said he was ready, if required, to make out by witnesses), 1. That he came up to Jerusalem on purpose to worship God in peace and holiness, so far was he from any design to move sedition among the people or to profane the temple. He came to keep up his communion with the Jews, not to put any affront upon them. 2. That it was but twelve days since he came up to Jerusalem, and he came up to Jerusalem, and he had been six days a prisoner; he was alone, and it could not be supposed that in so short a time he could do the mischief they charged upon him. And, as for what he had done in other countries, they knew nothing of it but by uncertain report, by which the matter was very unfairly represented. 3. That he had demeaned himself at Jerusalem very quietly and peaceably, and had made no manner of stir. If it had been true (as they alleged) that he was a mover of sedition among all the Jews, surely he would have been industrious to make a party at Jerusalem: but he did not do so. He was in the temple, attending the public service there. He was in the synagogues where the law was read and opened. He went about in the city among his relations and friends, and conversed freely in the places of concourse; and he was a man of a great genius and an active spirit, and yet they could not charge him with offering any thing either against the faith or against the peace of the Jewish church. (1.) He had nothing in him of a contradicting spirit, as the movers of sedition have; he had no disposition to quarrel or oppose. They never found him disputing with any man, either affronting the learned with captious cavils or perplexing the weak and simple with curious subtleties. He was ready, if asked, to give a reason of his own hope, and to give instruction to others; but he never picked a quarrel with any man about his religion, nor made that the subject of debate, and controversy, and perverse dispute, which ought always to be treated of with humility and reverence, with meekness and love. (2.) He had nothing in him of a turbulent spirit: "They never found me raising up the people, by incensing them against their governors in church or state or suggesting to them fears and jealousies concerning public affairs, nor by setting them at variance one with another or sowing discord among them." He behaved as became a Christian and minister, with love and quietness, and due subjection to lawful authority. The weapons of his warfare were not carnal, not did he ever mention or think of such a thing as taking up arms for the propagating of the gospel or the defence of the preachers of it; though he could have made, perhaps, as strong a party among the common people as his adversaries, yet he never attempted it. 4. That as to what they had charged him with, of moving sedition in other countries, he was wholly innocent, and they could not make good the charge (Act 24:13): Neither can the prove the things whereof the now accuse me. Hereby, (1.) He maintains his own innocency; for when he says, They cannot prove it, he means, The matter is not so. He was no enemy to the public peace; he had done no real prejudice, but a great deal of real service, and would gladly have done more, to the nation of the Jews. He was so far from having any antipathy to them that he had the strongest affection imaginable for them, and a most passionate desire for their welfare, Rom 9:1-3. (2.) He bemoans his own calamity, that he was accused of those things which could not be proved against him. And it has often been the lot of very worthy good men to be thus injured, to have things laid to their charge which they are the greatest distance from and abhor the though of. But, while they are lamenting this calamity, this may be their rejoicing, even the testimony of their consciences concerning their integrity. (3.) He shows the iniquity of his prosecutors, who said that which they knew they could not prove, and thereby did him wrong in his name, liberty, and life, and did the judge wrong too, in imposing upon him, and doing what in them lay to pervert his judgment. (4.) He appeals to the equity of his judge, and awakens him to look about him, that he might not be drawn into a snare by the violence of the prosecution. The judge must give sentence secundum allegata et probata - according to that which is not only alleged but proved, and therefore must enquire, and search, and ask diligently, whether the thing be true and certain (Deu 13:14); he cannot otherwise give a right judgment. III. He gives a fair and just account of himself, which does at once both clear him from crime and likewise intimate what was the true reason of their violence in prosecuting him. 1. He acknowledges himself to be one whom they looked upon as a heretic, and that was the reason of their spleen against him. The chief captain had observed, and the governor now cannot but observe, an uncommon violence and fury in his prosecutors, which they know not what to make of, but, guessing at the crime by the cry, conclude he must needs have been a very bad man only for that reason. Now Paul here unriddles the matter: I confess that in the way which they call heresy - or a sect, so worship I the God of my fathers. The controversy is in a matter of religion, and such controversies are commonly managed with most fury and violence. Note, It is no new thing for the right way of worshipping God to be called heresy; and for the best of God's servants to be stigmatized and run down as sectaries. The reformed churches are called heretical ones by those who themselves hate to be reformed, and are themselves heretics. Let us therefore never be driven off from any good way by its being put into an ill name; for true and pure Christianity is never the worse, nor to be the worse thought of, for its being called heresy; no, not though it be called so by the high priest and the elders. 2. He vindicates himself from this imputation. They call Paul a heretic, but he is not so; for, (1.) He worships the God of his fathers, and therefore is right in the object of his worship. He does not say, Let us go after other gods, which we have not known, and let us serve them, as the false prophet is supposed to do, Deu 13:2. If so, they might justly call his way heresy, a drawing of them aside into a by-path, and a dangerous one; but he worships the God of Abraham, Isaac, and Jacob, not only the God whom they worshipped, but the God who took them into covenant with himself, and was and would be called their God. Paul adheres to that covenant, and sets up no other in opposition to it. The promise made unto the fathers Paul preached as fulfilled to the children (Act 13:32, Act 13:33), and so directed both his own devotions and those of others to God, as the God of their fathers. He also refers to the practice of all his pious ancestors: I worship the same God that all my fathers worshipped. His religion was so far from being chargeable with novelty that it gloried in its antiquity, and in an uninterrupted succession of its professors. Note, It is very comfortable in our worshipping God to have an eye to him as the God of our fathers. Our fathers trusted in him, and were owned by him, and he engaged to be their God, and the God of their seed. He approved himself theirs, and therefore, if we serve him as they did, he will be ours; what an emphasis is laid upon this, He is my father's God, and I will exalt him! Exo 15:2. (2.) He believes all things which are written in the law and the prophets, and therefore is right in the rule of his worship. His religion is grounded upon, and governed by, the holy scriptures; they are his oracle and touchstone, and he speaks and acts according to them. He receives the scriptures entire, and believes all things that are there written; and he receives them pure, for he says no other things than what are contained in them, as he explains himself, Act 26:22. He sets not up any other rule of faith, or practice but the scriptures - not tradition, nor the authority of the church, nor the infallibility of any man or company of men on earth, nor the light within, nor human reason; but divine revelation, as it is in the scripture, is that which he resolves to live and die by, and therefore he is not a heretic. (3.) He has his eye upon a future state, and is a believing expectant of that, and therefore is right in the end of his worship. Those that turn aside to heresy have a regard to this world, and some secular interest, but Paul aims to make heaven of his religion, and neither more nor less (Act 24:15): "I have hope towards God, all my expectation is from him, and therefore all my desire is towards him and all my dependence upon him; my hope is towards God and not towards the world, towards another world and not towards this. I depend upon God and upon his power, that there shall be a resurrection of the dead at the end of time, of all, both the just and unjust; and the great thing I aim at in my religion is to obtain a joyful and happy resurrection, a share in the resurrection of the just." Observe here, [1.] That there shall be a resurrection of the dead, the dead bodies of men, of all men from the beginning to the end of time. It is certain, not only that the soul does not die with the body, but that the body itself shall live again; we have not only another life to live when our present life is at an end, but there is to be another world, which shall commence when this world is at an end, into which all the children of men must enter at once by a resurrection from the dead, as they entered into this, one after another, by their birth. [2.] It shall be a resurrection both of the just and of the unjust, the sanctified and the unsanctified, of those that did well, and to them our Saviour has told us that it will be a resurrection of life; and of those that did evil, and to them that it will be a resurrection of condemnation, Joh 5:29. See Dan 12:2. This implies that it will be a resurrection to a final judgment, by which all the children of men will be determined to everlasting happiness or misery in a world of retribution, according to what they were and what they did in this state of probation and preparation. The just shall rise by virtue of their union with Christ as their head; the unjust shall rise by virtue of Christ's dominion over them as their Judge. [3.] God is to be depended upon for the resurrection of the dead: I have hope towards God, and in God, that there shall be a resurrection; it shall be effected by the almighty power of God, in performance of the word which God hath spoken; so that those who doubt of it betray their ignorance both of the scriptures and of the power of God, Mat 22:29. [4.] The resurrection of the dead is a fundamental article of our creed, as it was also of that of the Jewish church. It is what they themselves also allow; nay, it was the expectation of the ancient patriarchs, witness Job's confession of his faith; but it is more clearly revealed and more fully confirmed by the gospel, and therefore those who believed it should have been thankful to the preachers of the gospel for their explications and proofs of it, instead of opposing them. [5.] In all our religion we ought to have an eye to the other world, and to serve God in all instances with a confidence in him that there will be a resurrection of the dead, doing all in preparation for that, and expecting our recompence in that. (4.) His conversation is of a piece with his devotion (Act 24:16): And herein do I exercise myself, to have always a conscience void of offence towards God and towards men. Prophets and their doctrine were to be tried by their fruits. Paul was far from having made shipwreck of a good conscience, and therefore it is not likely he has made shipwreck of the faith, the mystery of which is best held in a pure conscience. This protestation of Paul's is to the same purport with that which he made before the high priest (Act 23:1): I have lived in all good conscience; and this was his rejoicing. Observe, [1.] What was Paul's aim and desire: To have a conscience void of offence. Either, First, "A conscience not offending; not informing me wrong, nor flattering me, nor dealing deceitfully with me, nor in any thing misleading me." Or, Secondly, A conscience not offended; it is like Job's resolution, "My heart shall not reproach me, that is, I will never give it any occasion to do so. This is what I am ambitious of, to keep upon good terms with my own conscience, that it may have no cause either to question the goodness of my spiritual state or to quarrel with me for any particular action. I am as careful not to offend my conscience as I am not to offend a friend with whom I daily converse; nay, as I am not to offend a magistrate whose authority I am under, and to whom I am accountable; for conscience is God's deputy in my soul." [2.] What was his care and endeavour, in pursuance of this: "I exercise myself - askō. I make it my constant business, and govern myself by this intention; I discipline myself, and live by rule" (those that did so were called ascetics, from the word here used), "abstain from many a thing which my inclination leads me to, and abound in all the exercises of religion that are most spiritual, with this in my eye, that I may keep peace with my own conscience." [3.] The extent of this care: First, To all times: To have always a conscience void of offence, always void of gross offence; for though Paul was conscious to himself that he had not yet attained perfection, and the evil that he would not do yet he did, yet he was innocent from the great transgression. Sins of infirmity are uneasy to conscience, but they do not wound it, and waste it, as presumptuous sins do; and, though offence may be given to conscience, yet care must be taken that it be not an abiding offence, but that by the renewed acts of faith and repentance the matter may be taken up again quickly. This however we must always exercise ourselves in, and, though we come short, we must follow after. Secondly, To all things: Both towards God, and towards man. His conscientious care extended itself to the whole of his duty, and he was afraid of breaking the law of love either to God or his neighbour. Conscience, like the magistrate, is custos utriusque tabulae - the guardian of each table. We must be very cautious that we do not think, or speak, or do any thing amiss, either against God or man, Co2 8:21. [4.] The inducement to it: Herein, en toutō, for this cause; so it may be read. "Because I look for the resurrection of the dead and the life of the world to come, therefore I thus exercise myself." The consideration of the future state should engage us to be universally conscientious in our present state. IV. Having made confession of his faith, he gives a plain and faithful account of his case, and of the wrong done him by his persecutors. Twice he had been rescued by the chief captain out of the hands of the Jews, when they were ready to pull him to pieces, and he challenges them to prove him guilty of any crime either time. 1. In the temple. Here they fell furiously upon him as an enemy to their nation and the temple, Act 21:28. But was there any colour for the charge? No, but evidence sufficient against it, (1.) It was very hard to accuse him as an enemy to their nation, when after long absence from Jerusalem he came to bring alms to his nation, money which (though he had need enough himself of it) he had collected among his friends, for the relief of the poor at Jerusalem. He not only had no malice to that people, but he had a very charitable concern for them, and was ready to do them all good offices; and were they his adversaries for his love? Psa 109:4. (2.) It was very hard to accuse him of having profaned the temple when he brought offerings to the temple, and was himself at charges therein (Act 21:24), and was found purifying himself in the temple, according to the law (Act 24:18), and that in a very quiet decent manner, neither with multitude nor with tumult. Though he was a man so much talked of, he was far from coveting to show himself when he came to Jerusalem, or to be crowded after, but went to the temple, as much as was possible, incognito. They were Jews from Asia, his enemies, that caused him to be taken notice of; they had not pretence to make a tumult and raise a multitude against him, for he had neither multitude nor tumult for him. And as to what was perhaps suggested to Felix that he had brought Greeks into the temple, contrary to their law, and the governor ought to reckon with him for that, the Romans having stipulated with the nations that submitted to them to preserve them in their religion, he challenges them to prove it (Act 24:19): "Those Jews of Asia ought to have been here before thee, that they might have been examined, whether they had aught against me, that they would stand by and swear to;" for some that will not scruple to tell a lie have such heavings of conscience that they scruple confirming it with an oath. 2. In the council: "Since the Jews of Asia are not here to prove any thing upon me done amiss in the temple, let these same that are here, the high priest and the elders, say whether they have found any evil doing in me, or whether I was guilty of any misdemeanor when I stood before the council, when also they were ready to pull me in pieces, Act 24:20. When I was there, they could not take offence at any thing I said; for all I said was, Touching the resurrection of the dead I am called in question by you this day (Act 24:21), which gave no offence to any one but the Sadducees. This I hope was no crime, that I stuck to that which is the faith of the whole Jewish church, excepting those whom they themselves call heretics."

And after five days Ananias the high priest descended with the elders,.... From Jerusalem to Caesarea: these five days are to be reckoned not from the seizing of Paul in the temple, but from his coming to Caesarea; the Alexandrian copy reads, "after some days", leaving it undetermined how many: the high priest, with the elders, the members of the sanhedrim, with "some" of them, as the same copy and the Vulgate Latin version read, came down hither; not merely as accusers, by the order of the chief captain, but willingly, and of their own accord, to vindicate themselves and their people, lest they should fall under the displeasure of the Roman governor, for encouraging tumults and riots: the high priest must be conscious to himself that he had acted in an illegal manner, in ordering Paul to be smitten on the mouth, in the midst of the council, in the presence of the chief captain; and if it had not been for the soldiers, Paul had been pulled to pieces in the council: and the elders knew what a hand they had in the conspiracy against his life; and they were sensible that this plot was discovered, and Paul was secretly conveyed away; and what the captain had wrote to the governor, they could not tell, and therefore made the more haste down to him, to set themselves right, and get Paul condemned: and with a certain orator named Tertullus: this man, by his name, seems to have been a Roman; and because he might know the Roman, or the Greek language, or both, which the Jews did not so well understand, and was very well acquainted with all the forms in the Roman courts of judicature, as well as was an eloquent orator; therefore they pitched upon him, and took him down with them to open and plead their cause. The name Tertullus is a diminutive from Tertius, as Marullus from Marius, Lucullus from Lucius, and Catullus from Catius. The father of the wife of Titus, before he was emperor, was of this name (k); and some say her name was Tertulla; and the grandmother of Vespasian, by his father's side, was of this name, under whom he was brought up (l). This man's title, in the Greek text, is "Rhetor", a rhetorician; but though with the Latins an "orator" and a "rhetorician" are distinguished, an orator being one that pleads causes in courts, and a rhetorician a professor of rhetoric; yet, with the Greeks, the "Rhetor" is an orator; so Demosthenes was called; and so Cicero calls himself (m). Who informed the governor against Paul; brought in a bill of information against him, setting forth his crimes, and declaring themselves his accusers; they appeared in open court against him, and accused him; for this is not to be restrained to Tertullus, but is said of the high priest, and elders with him; for, the word is in the plural number, though the Syriac version reads in the singular, and seems to refer it to the high priest. (k) Sueton. in Vita Titi, l. 11. c. 4. (l) Ib. Vita Vespasian. c. 2. (m) De Oratore, l. 3. p. 225.

Then Paul, after the governor had beckoned unto him to speak,.... Tertullus having finished his account, Paul was silent to his charge and calumnies, until the governor beckoned with his hand or head, or made some sign to him to speak for himself; which he might not do, until leave was given him; and then he answered as follows: forasmuch as I know that thou hast been of many years a judge unto this nation; some say he was in the thirteenth, others in the tenth year of his government; some copies read a "just judge"; but this does not so well agree with the character of Felix; See Gill on Act 24:27. I do the more cheerfully answer for myself; since if he had been such a mover of sedition everywhere, he must in this course of years have known or heard something of it; and seeing also he could be no stranger to the temper of the Jews, that they were given to envy, revenge, lying, and perjury, and therefore would not easily believe all they said, or rashly take their part, but rather would pity the apostle, who had fallen into such hands, and do him justice.

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 just judge unto this nation, I do the more cheerfully answer for myself. This is not the language of flattery, his testifying to the judge's justice: no, the adulation was rather in that speech of the orator, By thee we enjoy great quietness. If so, then why are ye seditious? What Paul sought was justice. Knowing thee to be a just judge, I cheerfully, says he, answer for myself. Then also he enforces this by the length of time: that he had been judge of many years. Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet just, that he Felix might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation.

"Then Paul answered (the governor making a sign to him), saying." When the orator Tertullus had made the claims he wanted, Paul, after first saying things that might win him the goodwill of the judge, responded thus: when he had come to Jerusalem following the custom of his nation to adore the Lord and bring alms to his nation, he had neither gathered a multitude nor caused any tumult; but, while held by centurions, he had cried to the people: "It is concerning the resurrection of the dead, which ye too believe in, that I today stand to be judged." And he affirmed that they could not prove anything like what they, with wicked intentions, had invented about him. By all means, since they were present, they should say if they remembered any other thing done by him that conduced to disorder in the city. The judge Felix put off their hearing until the tribune Lysias should be present, commanding a centurion that Paul, while kept in custody, should be easy, and that he should not prohibit anyone to minister unto him what might contribute to comforting him.

After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come to Caesarea to accuse Paul, Act 24:1. The oration of Tertullus, Act 24:2-9. Paul's defense, Act 24:10-21. Felix, having heard his defense, proposes to leave the final determination of it till Claudius Lysias should come down; and, in the mean time, orders Paul to be treated with humanity and respect, Act 24:22, Act 24:23. Felix, and Drusilla his wife, hear Paul concerning the faith of Christ; and Felix it greatly affected, Act 24:24, Act 24:25. On the expectation of obtaining money for his liberation, Felix keeps Paul in prison, Act 24:26, and being superseded in the government of Judea by Porcius Festus, in order to please the Jews, he leaves Paul bound, Act 24:27.

Then Paul - answered - The apostle's defense consists of two parts: - 1. The exordium, which has for its object the praise of his judge, whose qualifications to discern and decide on a question of this nature he fully allows; and expects, from this circumstance, to have a favorable hearing. 2. The tractation, which consists of two parts: I. Refutation: 1. of the charge of polluting the temple; 2. of stirring up sedition; 3. of being a leader of any sect who had a different worship from the God of their fathers. II. Affirmation: 1. that he had lived so as to preserve a good conscience towards God, and towards men; 2. that so far from polluting the temple, he had been purified in it, and was found thus worshipping according to the law of God; 3. that what Tertullus and his companions had witnessed was perfectly false; and he defied them to produce a single proof, and appeals to those who had been witnesses of his conduct in Jerusalem, who should have been there could they have proved any thing against him. Thou hast been of many years a judge - Cumanus and Felix were, for a time, joint governors of Judea; but, after the condemnation of Cumanus, the government fell entirely into the hands of Felix; and from Josephus we learn that this was now the sixth or seventh year of his administration, which might be called many years, when the very frequent removals of the governors of the provinces are considered. a.d. 53, Felix made procurator over Judea, and see Jos. Antiq. lib. xx. 7. A judge - Κριτην, the same here in signification as the Hebrew שפט shophet, which means a ruler or governor. This was the title of the ancient governors of Israel. The more cheerfully - Ευθυμοτερον, With a better heart or courage, because, as thy long residence among us has brought thee to a thorough acquaintance with our customs, I may expect a proper decision in my favor, my cause being perfectly sound.

PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27) after five days--or, on the fifth day from their departure from Jerusalem. Ananias . . . with the elders--a deputation of the Sanhedrim. a certain orator--one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar. informed . . . against Paul--"laid information," that is, put in the charges.

thou hast been many years a judge to this nation--He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.