Acts 24:24-26 · Bible study
Acts 24:24-26 Commentary: Paul Before Felix
Greek · 11 what the commentators say
Meaning in one sentence
Why did a corrupt governor and an adulterous queen want to hear Paul?
Research Summary
- Meaning: Paul fearlessly proclaims the gospel to a corrupt governor and his adulterous wife; Felix trembles but postpones decision, hoping for a bribe.
- Key words: Righteousness (dikaiosynē), self-control (egkrateia), judgment (krima) that is coming, terrified (emphobos), hoping (elpizōn), money (chrēmata).
- Main debate: Was Felix’s fear a genuine work of the Spirit or only the terror of a guilty conscience? Calvin and Wesley see it as transient; others leave room for the possibility of ongoing conviction.
- Theological theme: The power of the Word to confront sin, and the human tendency to delay rather than repent.
- Best use: Preaching on the urgency of repentance, evangelism to those who are intrigued but not yet surrendered, and the danger of a “convenient season.”
Translation Comparison
BSB Berean Standard Bible 2020
24After several days, Felix returned with his wife Drusilla, who was a Jewess. He sent for Paul and listened to him speak about faith in Christ Jesus.
25As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, “You may go for now. When I find the time, I will call for you.”
26At the same time, he was hoping that Paul would offer him a bribe. So he sent for Paul frequently and talked with him.
WEB World English Bible 2000
24After some days, Felix came with Drusilla his wife, who was a Jewess, and sent for Paul and heard him concerning the faith in Christ Jesus.
25As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, “Go your way for this time, and when it is convenient for me, I will summon you.”
26Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often and talked with him.
KJV King James Version 1769
24And 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.
25And 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.
26He 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.
ASV American Standard Version 1901
24But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus.
25And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
26He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him.
YLT Young's Literal Translation 1898
24And after certain days, Felix having come with Drusilla his wife, being a Jewess, he sent for Paul, and heard him concerning the faith toward Christ,
25and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, `For the present be going, and having got time, I will call for thee;'
26and at the same time also hoping that money shall be given to him by Paul, that he may release him, therefore, also sending for him the oftener, he was conversing with him;
Darby Darby Bible 1890
24And after certain days, Felix having arrived with Drusilla his wife, who was a Jewess, he sent for Paul and heard him concerning the faith in Christ.
25And as he reasoned concerning righteousness, and temperance, and the judgment about to come, Felix, being filled with fear, answered, Go for the present, and when I get an opportunity I will send for thee;
26hoping at the same time that money would be given him by Paul: wherefore also he sent for him the oftener and communed with him.
Douay-Rheims Douay-Rheims Bible 1899
24And after some days, Felix, coming with Drusilla his wife, who was a Jew, sent for Paul and heard of him the faith that is in Christ Jesus.
25And as he treated of justice and chastity and of the judgment to come, Felix, being terrified, answered: For this time, go thy way: but when I have a convenient time, I will send for thee.
26Hoping also withal that money should be given him by Paul: for which cause also oftentimes sending for him, he spoke with him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 24:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Paul seized a private audience with Felix and Drusilla to preach the gospel with pointed relevance. The topics, righteousness, self-control, and the coming judgment, were chosen deliberately for a tyrannical, avaricious governor living in an adulterous marriage with a Herodian princess.
Barnes notes that Felix and Drusilla likely intended the interview as entertainment or amusement, but Paul turned it into a courtroom where his listeners stood accused by their own consciences. Vincent highlights that the Greek verb dialegomenou conveys an argumentative discourse, not a casual chat. Calvin observes that Paul spoke as a free man, not as a prisoner beneath his judge; the Word of God carried its own majesty, so that Felix “is enforced to feel that force of the Word of God whereof he never thought.”
Felix’s terror (emphobos genomenos, literally ‘having become in fear’) was genuine but transient. Wesley comments that although Felix was terrified, he deferred consideration to a “convenient season”, a season that never came. The same hope of a bribe (v. 26) that drove him to call for Paul repeatedly also hardened his heart against the warning he had heard.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Transient conviction: Calvin and Wesley argue that Felix’s fear was momentary and did not produce saving faith, as shown by his continued pursuit of a bribe (v. 26).
- Ongoing struggle: Felix sent for Paul ‘the oftener’ and conversed with him (v. 26), suggesting a lingering unease that could have led to repentance but was finally overcome by greed.
- Text-critical caution: The textual addition “that he might loose him” (older mss omit it) may color how greed is emphasized; even without it, Felix’s hope for money is plain from the context.
What is clear: Paul proclaimed the gospel straight to the conscience of a sinful ruler, and Felix responded with fear and procrastination, not with repentance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of Felix’s fear | Felix was genuinely terrified by Paul’s discourse on judgment. | Calvin and Wesley emphasize that this fear was transitory and did not lead to saving faith, while some others (noting his continued conversations) allow that the conviction may have lingered but was overcome by avarice. |
| The purpose of the private hearing | The meeting was not a formal trial but an informal interview requested by Felix and Drusilla. | Some commentators (Barnes, Cambridge) suggest it was merely for entertainment or curiosity; others (Clarke, Poole) see it as a way for Felix to explore the faith while angling for a bribe. |
| Drusilla’s role and accountability | Drusilla was a Jewess, daughter of Herod Agrippa I, living in an adulterous marriage with Felix. | Wesley notes that despite being a Jewess, she was not said to be terrified; some interpret this as her being hardened by familiarity with the law, while others suggest she may have been more skeptical than her husband. |
| The text-critical note in verse 26 | The phrase “that he might loose him” is absent from the oldest manuscripts and is likely a later explanatory addition. | Most modern translations omit it, though it appears in the KJV/TR. The meaning is unaffected: Felix’s bribery hope is clear from context. |
Historical & Cultural Context
Felix was Roman procurator of Judea from about AD 52 to 58. Tacitus describes him as a man who “exercised the authority of a king with the spirit of a slave,” relying on his brother Pallas’s influence at court to commit crimes with impunity. He had suppressed revolts with cruelty, and his administration was marked by greed and corruption.
Drusilla was the youngest daughter of Herod Agrippa I and the sister of Agrippa II and Bernice. Josephus records that she was originally married to Azizus, king of Emesa, who had agreed to be circumcised for the marriage. Felix, captivated by her beauty, used a Jewish magician named Simon of Cyprus to persuade her to leave her husband and marry him. The union was doubly scandalous: it was both an act of adultery and a violation of Jewish law, since Drusilla remained uncircumcised (she was a Jewess, but her husband was a Gentile).
The setting of the interview (v. 24) was probably the audience hall of the governor’s residence in Caesarea. Luke describes the meeting as “after some days”, the formal trial recorded earlier had ended inconclusively, and Felix had adjourned the case until the tribune Lysias could appear (v. 22). This private hearing was therefore not a legal proceeding but a courtesy extended to a high-ranking Jewish visitor and a curious wife. Paul must have known the couple’s history; his choice of topics shows he intended to confront them directly with the demands of the gospel.
Textual Notes
The phrase “that he might loose him” in verse 26 is absent from the earliest Greek manuscripts (such as Codex Vaticanus and Codex Sinaiticus) and is widely regarded as an added explanation by a later scribe. The Cambridge Bible for Schools and Colleges notes that it reads “exactly like a marginal explanation which in time made its way into the text.” Most modern English translations (WEB, BSB, ESV, NIV) omit it, though it appears in the King James tradition. The omission does not change the meaning: Felix’s hope for a bribe remains the clear reason for his continued summons.
No other significant textual variants are noted in the consulted sources for this passage.
Reception History
Throughout church history, this passage has been read as a sobering example of the power of preaching to convict the conscience and the tragedy of delay. The phrase “a convenient season” has entered Christian vocabulary as a warning against procrastination in matters of eternal importance. Early church fathers and Reformation-era commentators alike (e.g., Calvin, Luther) used Felix as a type of the person who hears the Word with fear but refuses to act. In Methodist and Wesleyan traditions, this story is often paired with the account of Herod hearing John the Baptist (Mark 6:20) to contrast the temporary impact of conviction with the necessity of a changed life. The narrative also serves as an encouragement to speak the gospel boldly in settings of power and privilege, trusting that God’s word will do its work, even if the immediate response is only fear.
Preaching This Verse
Three-point outline
- A Curious Audience, Felix and Drusilla send for Paul expecting entertainment or theological novelty. Their motives are mixed: curiosity, political calculation, and for Felix, hope of a bribe.
- A Targeted Message, Paul does not give them a generic lesson. He reasons about righteousness (Felix’s injustice), self-control (their sexual sin), and judgment to come (assurance that God holds everyone accountable). The Word is a mirror.
- A Deflected Response, Felix trembles with terror, but instead of repenting, he sends Paul away and delays. The “convenient season” is a lie we tell ourselves when we want to avoid change.
Five-point outline
- Setting the stage: Felix, the corrupt governor, and Drusilla, the Herodian princess living in adultery.
- Paul’s boldness: a prisoner who speaks as a free man, declaring the faith in Christ without flattery.
- The three-fold sermon: righteousness (justice), self-control (chastity), and judgment (accountability).
- Felix’s response: terror, not repentance; a convenient excuse, not a changed life.
- The aftermath: frequent conversations but no release; greed and political calculation win.
Illustration hooks
- The doctor’s waiting room, We know we need to address a health issue, but we keep hoping it will go away. Picking the date for the surgery keeps slipping. The “convenient season” is always next week.
- The job performance review, A supervisor points out clear problems: missed deadlines, poor teamwork, a pattern of blame. Hearing the truth is painful, and the temptation is to promise to improve, next quarter.
- The promised family dinner, You say “we’ll catch up soon” to a relative you’ve been avoiding, but the calendar stays empty. The convenient time is never convenient enough.
Questions your congregation is asking
- Why didn’t Felix repent if he was truly terrified? What stopped him?
- Is being afraid of judgment the same as being saved? Where is the line?
- How do I know if I’m just delaying a decision like Felix did?
Leading a Discussion
This passage shows us a direct encounter between the uncompromising gospel and a powerful, sinful ruler. Paul was not intimidated by rank or wealth; he spoke the truth about their lives. Felix’s terror proves that the word struck home, but he turned away. As a group, explore what moved Felix and what held him back.
Discussion questions
- What can we infer about Felix and Drusilla’s motives from the fact that they “sent for Paul and heard him concerning the faith in Christ Jesus” (v. 24)?
- Why do you think Paul chose the specific topics of righteousness, self-control, and judgment to come (v. 25)? How did they fit his audience?
- Felix was terrified, yet he did not repent or change. What does this tell us about the difference between conviction and conversion?
- Felix said, “When it is convenient for me, I will summon you” (v. 25). In what ways do we use the same excuse to postpone obedience?
- Verse 26 reveals Felix’s hope for a bribe. How did this underlying greed affect his ability to respond to the gospel?
- Despite his fear, Felix sent for Paul “the oftener and communed with him” (v. 26). Can familiarity with the gospel make us less responsive to it?
- How can we ensure that our own knowledge of God’s truth leads to repentance rather than procrastination?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Mark 6:20 | for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. |
| Luke 19:3 | He was trying to see who Jesus was, and couldn’t because of the crowd, because he was short. |
| Luke 23:8 | Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. |
| Acts 16:31 | They said, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” |
| Acts 20:21 | testifying both to Jews and to Greeks repentance toward God and faith toward our Lord Jesus. |
| Acts 26:22 | Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses said would happen, |
| Galatians 2:16 | yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law, because no flesh will be justified by the works of the law. |
| Galatians 2:20 | I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that Paul tailored his message directly to Felix and Drusilla's adulterous marriage, focusing on righteousness, chastity, and coming judgment. Paul's boldness stands out because he was a prisoner dependent on Felix for release, yet he chose to confront their sin rather than flatter them or seek a bribe.
Calvin's Commentaries Reformed 1564
Calvin highlights the paradox of strength in weakness: Paul, though chained and lowly, speaks with such divine authority that the governor Felix trembles as if before his own judge. Yet Felix’s terror is fleeting—hope of bribes soon overcomes his fear, showing that terror alone does not produce true repentance.
Cambridge Bible for Schools and Colleges Anglican 1880
Felix’s terror at Paul’s preaching about righteousness, self-control, and coming judgment did not lead to repentance. Instead, his fear faded, and he kept hoping Paul would offer a bribe for release. The convenient season for Felix to respond never came.
Geneva Bible Notes Reformed 1599
Paul's preaching on righteousness, self-control and the coming judgment deeply troubled Felix, yet the governor responded not with repentance but with procrastination and greed. He dismissed Paul for a more convenient time while secretly hoping the apostle would bribe him for release.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Felix's interest in Paul's message was driven by greed and curiosity, not genuine faith. He interprets Felix's trembling and dismissal as a deliberate evasion of conscience, and his talk of a convenient season as an excuse he never intended to keep.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that Paul tailored his message directly to Felix and Drusilla's scandalous lives, reasoning about righteousness, self-control, and coming judgment. Felix trembled under the conviction but, clinging to his sins and hoping for a bribe, he postponed repentance and missed his moment of grace.
Lange's Commentary Reformed 1857
Lange emphasizes that Paul, in a private hearing, deliberately chose topics that struck at the known sins of his audience. He spoke of justice to a venal judge, self-control to an adulterous couple, and future judgment to a man who needed the reminder, refusing to soften the message.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Felix already knew something of Christianity from living in Caesarea, yet his response to Paul was driven by mixed motives. He trembled at the reasoning about righteousness and coming judgment, but instead of acting, he delayed, hoping for a bribe and to avoid displeasing the Jews.
Vincent's Word Studies Evangelical 1887
Vincent draws on Tacitus to show how Paul's three topics—righteousness, self-control, and coming judgment—hit Felix's specific corruption, including his sham marriage and hired assassinations. He notes that the word for temperance means holding the passions in check, and that Felix's trembling is literally "becoming in fear." He also clarifies that Felix's hope for a bribe belongs grammatically to his dismissal of Paul, not to his later conversations.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Paul tailored his message to his audience, reasoning about justice, self-control, and coming judgment because Felix was an unjust, immoral judge. Felix was terrified but postponed decision, while Drusilla, a Jewess, remained unmoved, likely trusting her heritage or the law. Wesley warns that such false dependencies can silence the convicting power of God's word.