Acts 24:25

As he reasoned of righteousness - Δικαιοσυνης; The principles and requisitions of justice and right, between God and man; and between man and his fellows, in all relations and connections of life. Temperance - Εγκρατειας, Chastity; self-government or moderation with regard to a man's appetites, passions, and propensities of all kinds. And judgment to come - Κριματος του μελλοντος; The day of retribution, in which the unjust, intemperate, and incontinent, must give account of all the deeds done in the body. This discourse of St. Paul was most solemnly and pointedly adapted to the state of the person to whom it was addressed. Felix was tyrannous and oppressive in his government; lived under the power of avarice and unbridled appetites; and his incontinence, intemperance, and injustice, appear fully in depriving the king of Emesa of his wife, and in his conduct towards St. Paul, and the motives by which that conduct was regulated. And as to Drusilla, who had forsaken the husband of her youth, and forgotten the covenant of her God, and become the willing companion of this bad man, she was worthy of the strongest reprehension; and Paul's reasoning on righteousness, temperance, and judgment, was not less applicable to her than to her unprincipled paramour. Felix trembled - "The reason of Felix's fear," says Bp. Pearce, "seems to have been, lest Drusilla, who was a Jewess, and knew that what she had done was against the law of Moses, might be influenced by Paul's discourse, and Felix's happiness with her disturbed. What is said of Felix, Act 24:26, seems to show that he had no remorse of conscience for what he had done." On the head of Drusilla's scruples, he had little to fear; the king of Emesa, her husband, had been dead about three years before this; and as to Jewish scrup…

And as he reasoned of righteousness--with reference to the public character of Felix. temperance--with reference to his immoral life. and judgment to come--when he would be called to an awful account for both. Felix trembled--and no wonder. For, on the testimony of TACITUS, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble! Go thy way for this time; and when I have a convenient season I will call for thee--Alas for Felix! This was his golden opportunity, but--like multitudes still--he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!

He hoped also that money would have been given him of Paul,.... For he observed from his own defence, that he came up to Jerusalem to bring alms and offerings; and he perceived by Tertullus's indictment, that he was at the head of a large body of men; that he was some considerable person, at least who was in great esteem among some sort of people, and whose life and liberty were valuable: and he might hope if Paul had not money of his own, yet his friends would supply him with a sufficiency to obtain his freedom; and it may be that it was with this view that he ordered that they should have free access to him and minister to him, that so he might have to give to him: that he might loose him; from all confinement, and set him at entire liberty: wherefore he sent for him the oftener, and communed with him; but not about religious matters, but about his civil affairs; suggesting he would release him for a sum of money, which the apostle did not listen to, being unwilling to encourage such evil practices, or to make use of unlawful means to free himself.

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.

24:25 Paul’s words about righteousness, self-control, and coming divine judgment frightened Felix, who was notably corrupt (24:26-27; see study notes on 23:24; 24:24).