by Greg Williamson © revised 2022
Scripture quotations taken from the NASB © The Lockman Foundation*

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The Trial Before Felix (Acts 24:1–27)

The Trial Before Felix (Acts 24:1–27)

Felix reviews, refuses, & requests (Acts 24:1-27)

(1) After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul. (2) After Paul had been summoned, Tertullus began to accuse him, saying to the governor,

"Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation, (3) we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness. (4) But, that I may not weary you any further, I beg you to grant us, by your kindness, a brief hearing. (5) For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. (6) And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law. (7) But Lysias the commander came along, and with much violence took him out of our hands, (8) ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him." (9) The Jews also joined in the attack, asserting that these things were so.

(10) When the governor had nodded for him to speak, Paul responded:

"Knowing that for many years you have been a judge to this nation, I cheerfully make my defense, (11) since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship. (12) Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot. (13) Nor can they prove to you the charges of which they now accuse me. (14) But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; (15) having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. (16) In view of this, I also do my best to maintain always a blameless conscience both before God and before men. (17) Now after several years I came to bring alms to my nation and to present offerings; (18) in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia -- (19) who ought to have been present before you and to make accusation, if they should have anything against me. (20) Or else let these men themselves tell what misdeed they found when I stood before the Council, (21) other than for this one statement which I shouted out while standing among them, 'For the resurrection of the dead I am on trial before you today.'"

(22) But Felix, having a more exact knowledge about the Way, put them off, saying, "When Lysias the commander comes down, I will decide your case." (23) Then he gave orders to the centurion for him to be kept in custody and yet have some freedom, and not to prevent any of his friends from ministering to him.

(24) But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. (25) But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you." (26) At the same time too, he was hoping that money would be given him by Paul; therefore he also used to send for him quite often and converse with him. (27) But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.

  A. The defamation by the prosecution (Acts 24:1–9): The Jewish high priest comes to Caesarea from Jerusalem accompanied by a Jewish lawyer named Tertullus, who levels three charges against Paul:
    1. He is a political rebel (Acts 24:1–5a).
2. He is a ringleader of the Nazarene sect (Acts 24:5b).
3. He is a Temple defiler (Acts 24:6–9).
  B. The defense by the prisoner (Acts 24:10–21): Paul responds
    1. He denies charges one and three (Acts 24:10–13, 15–20).
2. He affirms charge number two (Acts 24:14, 21).
  C. The deference by the politician (Acts 24:22–23): Not willing to offend the high priest, Felix promises to render a verdict at a later date.
II. FELIX REFUSES THE CHRIST OF PAUL (Acts 24:24–25): Both the governor and his wife, Drusilla, hear Paul in a private meeting.
  A. Paul's theme (Acts 24:24–25a): He speaks on righteousness and future judgment.
B. Felix's terror (Acts 24:25b): The fearful governor responds, "Go away for now. When it is more convenient I'll call for you again."
III. FELIX REQUESTS SOME CASH FROM PAUL (Acts 24:26–27): For the next two years, Felix continually visits the imprisoned Paul, hoping (in vain) to receive bribe money. [ref]
  • (Acts 24:1-27) Marshall:
    Within a short time Paul's case was heard before Felix. The Jewish accusations, put by a hired advocate, dealt with Paul's activities in general terms as a fomenter of trouble and in particular with his alleged attempt to profane the temple. Paul conducted his own defence. He denied the specific charge, claiming that there was no evidence against him, and that the witnesses who had brought the original accusation were absent. On the more general charge he argued that he was simply worshipping God in the ancestral manner. Felix refused to take immediate action on such flimsy evidence, but determined to wait for a further report from Lysias. Meanwhile Paul was kept in custody. He was summoned again before Felix to talk about his religious views, and the effect was to disturb the governor's conscience. But not deeply enough. Justice was quickly forgotten, and Felix let the case drag on indefinitely in hope of a bribe. Even at the end of his governorship he still did not release the prisoner. [ref]
  • (Acts 24:1) Paul's accusers arrive in Caesarea.
    ■ Bruce: "Five days after Paul's arrival, a deputation from the Sanhedrin, led by the high priest, came down to Caesarea to state their case against Paul. They enlisted the services of an advocate named Tertullus to state it in the conventional terms of forensic rhetoric. The advocate was probably a Hellenistic Jew; his name was a common one throughout the Roman world." [ref]
    ■ Peterson: "This was the formal process by which a trial was set in motion, with the accused not yet being present to answer the charges." [ref]
  • (Acts 24:2-4) The prosecuting attorney begins his argument with customary flattery.
    ■ Polhill: "Tertullus began with the convention of a capitatio benevolentiae, a flattering appeal aimed at securing the goodwill of the governor. This portion of Tertullus's address was particularly long and considerably stretched the truth of the matter. ... Few Jews would have felt much gratitude for Felix, and Tertullus's bestowal of the title 'most excellent' was hardly deserved." [ref]
    ■ Toussaint: "[Tertullus's] description of Felix was obviously fawning flattery, for Felix was known for his violent use of repressive force and corrupt self-aggrandizement. Felix had been a slave, won his freedom, and curried favor with the imperial court. Tacitus, a Roman historian, bitingly summed up Felix’s character with the terse comment, 'He exercised royal power with the mind of a slave.'" [ref]
  • (Acts 24:5-8) Tertullus sets forth three allegations against Paul.
    ■ Wiersbe: "[The prosecutor] brought three charges [against Paul]: a personal charge ('he is a pestilent fellow'), a political charge (sedition and leading an illegal religion), and a doctrinal charge (profaning the temple)." [ref]
    ■ Toussaint:
    The accusations were three: (1) Paul was a worldwide troublemaker, stirring up riots everywhere. (2) He was a leader of the Nazarene sect. (3) He attempted to desecrate the temple.

    The first charge had political overtones because Rome desired to maintain order throughout its empire.

    The second charge was also concerned with the government because Tertullus made it appear that Christianity was divorced from the Jewish religion. Rome permitted Judaism as a religio licita (a legal religion), but it would not tolerate any new religions. By describing Christianity as a “sect” (haireseōs, “faction, party, school”; whence the Eng. “heresy”) of the Nazarenes, the attorney made Paul’s faith appear to be cultic and bizarre.

    Desecrating the temple also had political overtones because the Romans had given the Jews permission to execute any Gentile who went inside the barrier of the temple (cf. Acts 21:28). At this point Tertullus modified the original charge made in [Acts 21:28]. There Paul was accused of bringing a Gentile (Trophimus the Ephesian) into the temple courts; here Paul is said to have attempted desecration. The truth was severely damaged in the clause so we seized him, the implication being they took Paul to arrest him. (The NIV marg. gives some words that are added in Acts 24:6–8 in a few less-reliable Gr. mss.) [ref]
Be Ready For It
R. C. Sproul:
Some time ago I saw James Dobson being interviewed on television. He had been distressed about a compromise in the U.S. Senate and had been soundly criticized for his views. When told during the interview some of the rancorous things being said about him, he handled himself with great dignity. People were calling him an anti-American extremist, but he was not angry or bitter because, he said, that is just name-calling and does not get to the substance of the issues. We live in an era in which anybody can voice an opinion in the public square except for an evangelical Christian. If we are faithful to Christ in the public square, we will be regarded as the plague. We have enjoyed a tremendous measure of freedom and protection in this country for centuries, but the day is coming when those protections will go away. We need to be ready for it, because whenever people are faithful to the gospel, the world sees them first as pests and then as a plague, which was the charge brought against Paul. [ref]
  • (Acts 24:9) Then the other Jews chimed in, declaring that everything Tertullus said was true (NLT). Keener: "It was common in forensic rhetoric for accusers to amplify charges with unsupported assertions of guilt; speakers on both sides normally also claimed to present only the facts. Assertions by a number of people of status could carry weight, and Felix had political as well as judicial considerations in this case (members of Jerusalem's aristocracy, some of them Roman citizens, versus a Roman citizen who, according to them, was a leader in a widespread movement). A few years earlier, Judeans protested so severely after a Roman soldier burned a Law scroll that the Roman governor had him executed." [ref]
  • (Acts 24:10) It is now Paul's turn to speak. Peterson: "When the governor motioned for him to speak, Paul began his response with a brief captatio benevolentiae, as Tertullus did (Acts 24:2–3). In a more restrained fashion, however, he expressed himself glad to make his defence before Felix, knowing that 'for a number of years' (ek pollōn etōn) he had been 'a judge over this nation'. Although the normal period for a proconsulship in a senatorial province was only two years, there is evidence that Felix had been active in the region, as a junior colleague of Cumanus, before his appointment as procurator.  Thus Paul acknowledged him as a judge who was experienced in matters relating to the Jewish people and their disputes." [ref]
  • (Acts 24:11-13) Paul explains that while in Jerusalem "he had done nothing to which exception could be taken: he had engaged in no public disputation, nor had he gathered a crowd or provoked a riotous assembly, whether in the temple courts, the synagogues, or anywhere in the city. He would have been within his rights had he engaged in public debate, but on this occasion he did not wish to draw unnecessary attention to himself or do anything to embarrass the leaders of the Jerusalem church. His accusers, he said, might bring a variety of charges against him, but there was not one which they could substantiate." [ref]
Paul Was No Innovator
John Stott:
Here was Paul's public confession of faith (homologō, 'I confess', Acts 24:14). It consisted of four affirmations: (1) 'I worship the God of our fathers'; (2) 'I believe everything that agrees with the Law and … the Prophets'; (3) 'I have the same hope in God as these men'; and (4) 'I strive always [JB, "as much as they"] to keep my conscience clear …'. Paul's purpose in this was not just to make a personal declaration, however, but to insist that he shared it with the whole people of God. He worshipped the same God ('the God of our fathers'), believed the same truths (the Law and the Prophets), shared the same hope (the resurrection of both the righteous and the wicked) and cherished the same ambition (to keep a clear conscience). He was not an innovator, therefore, but loyal to the ancestral faith. Nor was he a sectarian or heretical deviant, for he stood squarely in mainstream Judaism. His worship, faith, hope and goal were no different from theirs. 'The Way' enjoyed a direct continuity with the Old Testament, for the Scriptures bore witness to Jesus Christ as the one in whom God's promises had been fulfilled. [ref]
  • (Acts 24:14-17)
    ■ Keener:
    In [Acts 24:14–17], Paul reinforces a positive portrayal of his character, important in defense speeches; he is not the kind of person who would have committed the crime with which he was charged. Roman lawyers also had defenses for those who confessed their guilt, admitting that the deed was wrong (concessio); they could claim they meant well (purgatio) or simply beseech pardon (deprecatio). But while Paul admits a deed, he does not admit that it is wrong or ask pardon for it. Instead, like some other forensic speakers, he confesses a non-crime. This creates a masterful defense: First, this is an issue of internal Jewish law, not a crime under Roman law, and therefore worthy neither of Roman trial nor of Roman execution at Jewish instigation. Further, the Christian faith springs from the Old Testament and is thus an ancient religion, which should be protected as a form of Judaism under Roman toleration. Confessing what was not a crime was a strategic rhetorical move; it would heighten one's credibility while doing nothing for the opponents' charge that the defendant had broken the law. [ref]
    ■ Toussaint: "This is the only time in Acts Paul’s goal of bringing an offering to Jerusalem from the Gentile churches is mentioned. Luke did not stress this because it was not a major factor in his argument. However, it was most important to Paul as is evidenced by his frequent allusions to it in his epistles (Rom. 15:25–28; 1 Cor. 16:1–4; 2 Cor. 8:13–14; 9:12–13; Gal. 2:10). What did Paul mean when he said he went to Jerusalem … to present offerings? Perhaps he meant he “entered the temple to present offerings” (cf. Acts 24:18). But more probably he meant he offered thank offerings for God’s blessings on his ministry." [ref]
Believing The Law & The Prophets
H. A. Ironside:
Do you believe all things that are written in the law and the prophets? You know sometimes I tell my Jewish friends that I am a better Jew than they are! Because I find that many bearing Jewish names cast grave doubt upon much of the Holy Scriptures, and take almost a modernistic attitude toward the whole Bible. They question whether the prophecies will ever be fulfilled.

I believe it all. I believe that all things written in the law and the prophets and the Psalms are true. I believe that the Old Testament, from the book of Genesis to the book of Malachi, is the very Word of the living God. And in that I stand with the Apostle Paul who was a Hebrew of the Hebrews. But I believe this, that all the ritual service, all that was written concerning the tabernacle and the temple in the Old Testament, pointed forward to the redemptive work of our Lord Jesus Christ. His cross is the true altar; He Himself is the true Sacrifice. He is the Light of the world; He is the Bread of Life upon the table in the Holy Place. He is the Ark of the Covenant. On His heart was written the law. He has offered Himself without spot unto God and it is through His blood alone we can draw nigh unto God. And it seems to me, the more one studies the Old Testament and considers not only its types and shadows but its prophecies, the more one must come to see that the Lord Jesus Christ is the fulfilment of them all.

That was the stand Paul took. That is what made him a Christian. That was why this outstanding Jewish rabbi Saul of Tarsus became a Christian. That was why he became from the time of his conversion such a remarkable exponent of the grace of God. Here was a man who believed for years in the Old Testament economy. When he got the fuller revelation, he believed that. He said, "I believe, therefore have I spoken." God pity the men who stand in pulpits today ministering to people and have not themselves real faith in the truth revealed in this blessed Book! "I am not ashamed of the gospel of Christ, for it is the dynamics of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written" (in the Old Testament), "The just shall live by faith." [ref]
  • (Acts 24:18-21) Paul presents his closing statement. Pinter: "In [his] final flourish, Paul shifts the ground from a serious matter of Roman law to a serious matter of Jewish theology. The latter, however, has no reason to be tried in a Roman court of law. It is a theological issue between Jews -- whether they are Christian or non-Christian Jews -- not a legal or political issue for the Roman state." [ref]
Self-Defense (Acts 24:1-21)
When we are falsely accused, there are times we should not hesitate to defend ourselves. (Video link) [ref]

Good News Preaching
William Larkin: "Paul's introduction of the resurrection issue is not only good legal-defense strategy but also good evangelism. To speak of the final accounting before God and the eternal destiny that flows from it is to point out one of the certainties of human existence. Many may run from it, following alternate paths of personal eschatology -- reincarnation or immediate annihilation. But all will have to face judgment. The resurrection of Jesus -- proof of coming judgment, promise of eternal salvation -- must be at the heart of all "good news" preaching (Acts 17:30–31; 26:23; Lk 24:46–47)." [ref]

R. C. Sproul:
I once heard a series of lectures on the life of the Apostle Paul, and the teacher used the name of Paul as an acrostic to describe the Apostle's character. P was for polluted, because Paul was the chief of sinners and he saw himself as polluted by his sin. A represented his apostolic task and ministry. U represented the character of the Apostle as being uncompromising. Even here before this hostile group, Paul again bore witness to Christ without compromise. L stood for loving. Paul was the most loving Christian who ever walked the face of the earth. He took an oath saying that he would trade his salvation for that of his kinsmen according to the flesh, Israel (Rom. 9:3–4). He preached Christ to his Jewish neighbors, kinsmen, and friends, not because he hated them but because he loved them. The teacher of the acrostic pointed out that many will say that Paul was uncompromising but he was also loving, but the truth is that Paul was uncompromising with the truth of God and therefore loving.

If you love Christ and if you love people, then you will never compromise His gospel. Let Paul be an example for us in our own day. [ref]
  • (Acts 24:22-23) Felix shilly-shallies. He knows far more about the Way than he lets on, and can settle the case here and now. But uncertain of his best move politically, he plays for time. "When Captain Lysias comes down, I'll decide your case." He gives orders to the centurion to keep Paul in custody, but to more or less give him the run of the place and not prevent his friends from helping him (see The Message; some verbs changed to present tense). Polhill:
    Lysias had already sent his report and indicated that he saw the whole thing as a matter of Jewish religious law. Lysias had even stated that in his opinion Paul had done nothing deserving of death or imprisonment (Acts 23:29). Felix wasn't waiting for Lysias's report. There is no indication that Lysias ever came or that Felix even sent for him. Felix was putting the whole matter off. He didn't want to pass a verdict, for the verdict would surely have been one of acquittal. Luke seems to have hinted at this by noting that Felix was "well acquainted" with "the Way." This probably indicates that the procurator knew that the Jewish charges of sedition against Paul were totally without foundation and that "the Nazarene sect" was not a band of revolutionaries. Like Lysias before him and Festus after him, he must have realized that Paul was guilty of no crime by Roman law. Still he ruled over the Jews and had to live with them. And there were powerful Jews in this delegation calling for Paul's condemnation. He didn't want to incur their wrath. It was easier to put off the whole matter, even if it meant that Paul would be jailed for it. Felix's conscience might have bothered him for doing this, so he had Paul placed under the rather liberal sort of detainment known as "military custody" ("under guard," NIV), which gave the prisoner considerable movement and allowed free visitation from family and friends (Acts 24:23). Also his awareness of Paul's Roman citizenship may have contributed to the special courtesy he granted this particular prisoner. [ref]
  • (Acts 24:24-25) Felix and Drusilla arrive on the scene and desire to hear Paul, but Paul's message makes Felix uncomfortable (frightened). Stott:
    In general, Paul focused on faith in Christ Jesus (Acts 24:24). Since Drusilla was a Jewess, he must have rehearsed the facts of the life, death and resurrection of Jesus and deployed his customary arguments that this Jesus of Nazareth was the Christ of Scripture. He will also have presented Jesus not only as a figure of history and the fulfilment of prophecy, but also as the Saviour and Lord in whom Felix as well as Drusilla should put their trust. Paul never proclaimed the good news in a vacuum, however, but always in a context, the personal context of his hearers. So he went on to discourse on righteousness, self-control and the judgment to come (Acts 24:25). Most commentators relate 'righteousness' or 'justice' to the well-known cruelty and oppression of which Felix was guilty, and 'self-control' to the unbridled lust which had drawn and united him to Drusilla, while 'judgment to come' would be the inevitable penalty for their injustice and immorality. And this may be correct. But it seems to me possible that the dikaiosynē ('righteousness') of which Paul spoke was precisely that 'righteousness from God' or divine act of justification which he had elaborated in his Letter to the Romans. In this case the three topics of conversation were what are sometimes called the 'three tenses of salvation', namely how to be justified or pronounced righteous by God, how to overcome temptation and gain self-mastery, and how to escape the awful final judgment of God. It is not surprising that, as these solemn subjects were opened up and pressed home, Felix was afraid ('alarmed', RSV, NEB) and declared that he had had enough for the time being. [ref]
The Christian Witness
William Larkin:
In an age when the majority view all moral values as relative, the Christian witness needs to find a way to speak of God's righteousness again in such a way that it raises a standard for all. In a time when sin is viewed as alternative lifestyles, psychosocial dysfunctions, addictions or even disease, the gospel witness needs to find a way to speak meaningfully of responsible moral self-control. In an age of anxiety when humans know "something is wrong," though they have rejected the moral categories -- absolutes, sin and guilt -- that would enable them to know "someone is wrong," the Christian witness must learn how to declare a judgment to come in terms that make sense. Unless this happens, repentance will be impossible and the salvation rescue will appear unnecessary and hence irrelevant. [ref]

Righteousness, Self-Control, And The Judgment To Come
Warren Wiersbe:
Not only was Felix's mind informed, but his heart was moved by fear, and yet he would not obey the truth. It is not enough for a person to know the facts about Christ, or to have an emotional response to a message. He or she must willingly repent of sin and trust the Saviour. "But you are not willing to come to Me that you may have life" (John 5:40, NKJV).

It must have been the curiosity of his wife, Drusilla, that prompted Felix to give Paul another hearing. She wanted to hear Paul; for, after all, her family had been involved with "the Way" on several occasions. Her great-grandfather tried to kill Jesus in Bethlehem (Matt. 2); her great-uncle killed John the Baptist and mocked Jesus (Luke 23:6–12); and Acts 12:1–2 tells of her father killing the Apostle James.

Dr. Luke has given us only the three points of Paul's sermon to this infamous couple: righteousness, self-control, and the judgment to come. But what an outline! Paul gave them three compelling reasons why they should repent and believe on Jesus Christ.

First, they had to do something about yesterday's sin ("righteousness"). In 1973, Dr. Karl Menninger, one of the world's leading psychiatrists, published a startling book, Whatever Became of Sin? He pointed out that the very word sin has gradually dropped out of our vocabulary, "the word, along with the notion." We talk about mistakes, weaknesses, inherited tendencies, faults, and even errors; but we do not face up to the fact of sin.

The second point in Paul's sermon dealt with self-control: we must do something about today's temptations. Man can control almost everything but himself. Here were Felix and Drusilla, prime illustrations of lack of self-control. She divorced her husband to become Felix's third wife, and though a Jewess, she lived as though God had never given the Ten Commandments at Sinai. Felix was an unscrupulous official who did not hesitate to lie, or even to murder, in order to get rid of his enemies and promote himself. Self-control was something neither of them knew much about.

Paul's third point was the clincher: "judgment to come." We must do something about tomorrow's judgment. Perhaps Paul told Felix and Drusilla what he told the Greek philosophers: God has "appointed a day, in which He will judge the world in righteousness" by the Lord Jesus Christ (Acts 17:31). Jesus Christ is either your Saviour or your Judge. How do we know that Jesus Christ is the Judge? "He has given assurance of this to all by raising Him from the dead" (Acts 17:31, NKJV). Once again, the Resurrection!

Indecision Is A Decision
William Larkin: "How often does fear hide behind a busy schedule? How many have fooled themselves into thinking that by not deciding they have truly 'kept all the options open' and at a convenient time in the future they will give the claims of Christ the serious attention they deserve? Actually indecision is a decision -- a choice to remain where we are, outside God's saving grace, with the condemnation of the judgment to come our only prospect (Jn 3:18, 36)." [ref]
  • (Acts 24:26) Hoping for a bribe, Felix often sends for Paul and converses with him. Peterson:
    The practice of seeking bribes from prisoners was illegal for Roman authorities, though it continued to take place. Luke does not tell us how the governor concluded that Paul might be able to pay a bribe or how he conveyed the suggestion to him. It is possible that Felix was impressed by the news that Paul had brought a considerable monetary gift to Jerusalem (Acts 24:17) and hoped that some of Paul's friends (Acts 24:23) might be able to secure money for his release. … Yet, even without any encouragement from Paul that a bribe might be forthcoming, the governor sent for him frequently and talked with him. Felix is presented as a confused and divided man, with some understanding of the great issues at stake, but unwilling to take the steps required of him by the challenge of Paul's gospel. His conversations with Paul continued for two years, until his procuratorship came to an end. [ref]
  • (Acts 24:27) Two years drag by during which Paul remains imprisoned. Arnold: "Felix is in a precarious position with the Jews. His killing of many of the insurrectionists (sicarii) and his insensitive treatment of many other affairs has embroiled Jewish opinion against him. To release Paul would have inflamed the Jewish leaders even more. Yet to extradite Paul to the Sanhedrin for trial would surely have resulted in the apostle's death. He does not want to face the political implications from Rome for the death of a Roman citizen. The most expedient course for Felix is the continuous postponement of the trial." [ref]
The New Lie
Warren Wiersbe:
Dr. Clarence Macartney told a story about a meeting in hell. Satan called his four leading demons together and commanded them to think up a new lie that would trap more souls.

"I have it!" one demon said. "I'll go to earth and tell people there is no God."

"It will never work," said Satan. "People can look around them and see that there is a God."

"I'll go and tell them there is no heaven!" suggested a second demon, but Satan rejected that idea. "Everybody knows there is life after death and they want to go to heaven."

"Let's tell them there is no hell!" said a third demon.

"No, conscience tells them their sins will be judged," said the devil. "We need a better lie than that."

Quietly, the fourth demon spoke. "I think I've solved your problem," he said. "I'll go to earth and tell everybody there is no hurry."

The best time to trust Jesus Christ is -- now!

And the best time to tell others the Good News of the Gospel is -- now! [ref]

The Spirit’s Conviction (Acts 24:22-27)
When we hear the truth and experience conviction because of our sins, we should respond in faith and repentance. (Video link) [ref]


*Scripture taken from the NEW AMERICAN STANDARD BIBLE®, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.