Acts 24 | |
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![]() Acts 15:22–24 in Latin (left column) and Greek (right column) in Codex Laudianus, written about AD 550. | |
Book | Acts of the Apostles |
Category | Church history |
Christian Bible part | New Testament |
Order in the Christian part | 5 |
Acts 24 is the twenty-fourth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
The original text was written in Koine Greek. This chapter is divided into 27 verses.
Some early manuscripts containing the text of this chapter are:
The events in this chapter took place in Caesarea.
In the previous chapters, Paul has been accused of contra-Jewish teaching and practice: he "teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place". [2] [3] He has responded with his own statement of defense (Acts 22) but the contents of his speech "prove too much" for his Jewish audience and they "resume their riotous behaviour" (Acts 22:22-23). [4] Paul has been detained, initially within the Roman barracks in Jerusalem, and then in Caesarea, some 110 kilometres (68 mi) from the Jewish capital. [5] He has asserted that by birth he is a Roman citizen (Acts 22:25-28), and his trial therefore needs to be undertaken in recognition of his citizenship. The narrator's intention is to progress the story of Paul's transfer to Rome for trial. [4] As Acts 23 ends, the Roman governor, Antonius Felix, is awaiting the arrival of Paul's accusers from Jerusalem in order to commence a hearing. [6] The venue of the hearing is now "much more in the Roman sphere than the Jewish". [5]
The Sanhedrin sent a delegation to Felix, bringing a professional rhetor (KJV: orator; NRSV attorney) to make a formal rhetorical presentation on their behalf (verse 1). [5]
This "Ananias, the high priest" (verse 1; cf. 23:2) was Ananias son of Nebedaeus, who was appointed by Herod of Chalcis in AD 47, and replaced in 59. [8] [4]
The King James Version states that "he was called forth", referring to Paul being called to hear the accusation against him. [10] Thus the New Living Translation opens verse 2 with "Paul was called in". [11] Alternatively, the Living Bible suggests that the words refer to Tertullus being called forward. [12]
When it is his turn to speak, Paul, like Tertullus, focuses his self-defence (apologia, verse 10) on events in Jerusalem, stating that he has not been involved in disputes or riots in synagogue or temple (verse 12), and, "as Luke takes pains to show, no offence against the law can be proved against him" (verse 13). [5] "By a simple narrative, Paul overthrows the exaggerated accusation" made against him. [16]
The dignified, calm, and wise manner in which Paul speaks has been noted by several writers. [18] [19] Felix's "many years" probably amounted to six or seven years. [16]
When prosecution and defense have presented their cases, Felix the procurator 'refuses to be drawn into making a judgement', first 'on the pretext of waiting for the tribune's report' (verse 22), but then 'no more is heard of this'. [5] According to custom at that time, Paul could be released at the end of Felix's term of office (verse 27), yet 'Felix deliberately leaves the case for his successor'. [5]
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, which continues into chapter 25. It contains Jesus' prediction of the destruction of the Temple in Jerusalem. Mark 13 and Luke 21 also cover the same material.
Matthew 13 is the thirteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. This chapter contains the third of the five Discourses of Matthew, called the Parabolic Discourse, based on the parables of the Kingdom. At the end of the chapter, Jesus is rejected by the people of his hometown, Nazareth.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Matthew 17 is the seventeenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus continues his final journey to Jerusalem ministering through Galilee. William Robertson Nicoll identifies "three impressive tableaux" in this chapter: the transfiguration, the epileptic boy and the temple tribute.
Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he enters in the following chapter.
John 16 is the sixteenth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' continued Farewell Discourse to his disciples, set on the last night before his crucifixion. In this chapter, Jesus speaks about the work of the Holy Spirit, the joy of the believers and his victory over the world. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records "the first great controversy in the records of the Christian Church", concerning the necessity of circumcision, Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 12 is the twelfth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the death of the first apostle, James, son of Zebedee, followed by the miraculous escape of Peter from prison, the death of Herod Agrippa I, and the early ministry of Barnabas and Paul of Tarsus. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 10 is the tenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. This chapter records the vision of Saint Peter and his meeting with Cornelius in Caesarea.
Acts 8 is the eighth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the burial of Stephen, the beginnings of Christian persecution, the spread of the Gospel of Jesus Christ to the people of Samaria and the conversion of an Ethiopian official. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. Parts of this chapter may have been drawn from an earlier "Philip cycle of stories" used by Luke in assembling his material.
Acts 9 is the ninth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records Saul's conversion and the works of Saint Peter. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 11 is the eleventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records that Saint Peter defends his visit to Cornelius in Caesarea and retells his vision prior to the meeting as well as the pouring of Holy Spirit during the meeting. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. From this point onwards, except for the Council held in Jerusalem, Luke's narrative focusses on Paul, his ministry, and the events of his life.
Acts 19 is the nineteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records part of the third missionary journey of Paul, focussing on his time spent in Ephesus. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 21 is the twenty-first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the end of Paul's third missionary journey and his arrival and reception in Jerusalem. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the events leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 23 is the twenty-third chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Jerusalem and then in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 25 is the twenty-fifth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Romans 14 is the fourteenth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It was authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22. Protestant Reformer Martin Luther summarised this chapter as Paul's teaching that "one should carefully guide those with weak conscience and spare them; one shouldn't use Christian freedom to harm, but rather to help, the weak", while Lutheran theologian Johann Albrecht Bengel says that Paul "refers all things to faith". Craig Hill suggests that Paul has drawn on his "recent Corinthian correspondence" in this part of the epistle.
2 Corinthians 7 is the seventh chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.