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There are yet but twelve days - This is his reply to their charge of sedition; the improbability of which is shown from the short time he had spent in Jerusalem, quite insufficient to organize a sedition of any kind; nor could a single proof be furnished that he had attempted to seduce any man, or unhinge any person from his allegiance by subtle disputations, either in the temple, the synagogues, or the city. So that this charge necessarily fell to the ground, self-confuted, unless they could bring substantial proof against him, which he challenges them to do.

Because that thou mayest understand - Greek: “Thou being able to know.” That is, he could understand or know by taking the proper evidence. Paul does not mean to say that Felix could understand the case because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he himself had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul‘s defense Acts 24:11-13 consists in an express denial of what they alleged against him.

Are yet but twelve days - Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Acts 21:15. The second he spent with James and the apostles, Acts 21:18. Six days were spent in fulfilling his vow, Acts 21:21, Acts 21:26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Acts 21:27; Acts 22:29. The tenth day he was before the Sanhedrin, Acts 22:30; Acts 23:10. On the eleventh the plot was laid to take his life, and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that in that time he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defense of Paul here is, that but twelve days elapsed from the time that he went to Jerusalem until he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition.

For to worship - This further shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Acts 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek that this was the design of his going to Jerusalem. The original is, “Since I went up to Jerusalem worshipping” προσκυνήσων proskunēsōnthat is, he was actually engaged in devotion when the tumult arose. But his main design in going to Jerusalem was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Acts 24:17; Romans 15:25-26.

Paul gives a just account of himself, which clears him from crime, and likewise shows the true reason of the violence against him. Let us never be driven from any good way by its having an ill name. It is very comfortable, in worshipping God, to look to him as the God of our fathers, and to set up no other rule of faith or practice but the Scriptures. This shows there will be a resurrection to a final judgment. Prophets and their doctrines were to be tried by their fruits. Paul's aim was to have a conscience void of offence. His care and endeavour was to abstain from many things, and to abound in the exercises of religion at all times; both towards God. and towards man. If blamed for being more earnest in the things of God than our neighbours, what is our reply? Do we shrink from the accusation? How many in the world would rather be accused of any weakness, nay, even of wickedness, than of an earnest, fervent feeling of love to the Lord Jesus Christ, and of devotedness to his service! Can such think that He will confess them when he comes in his glory, and before the angels of God? If there is any sight pleasing to the God of our salvation, and a sight at which the angels rejoice, it is, to behold a devoted follower of the Lord, here upon earth, acknowledging that he is guilty, if it be a crime, of loving the Lord who died for him, with all his heart, and soul, and mind, and strength. And that he will not in silence see God's word despised, or hear his name profaned; he will rather risk the ridicule and the hatred of the world, than one frown from that gracious Being whose love is better than life.

This chapter is based on Acts 24.

Five days after Paul's arrival at Caesarea his accusers came from Jerusalem, accompanied by Tertullus, an orator whom they had engaged as their counsel. The case was granted a speedy hearing. Paul was brought before the assembly, and Tertullus “began to accuse him.” Judging that flattery would have more influence upon the Roman governor than the simple statements of truth and justice, the wily orator began his speech by praising Felix: “Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.” AA 419.1

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