With a nod, a gesture befitting his rank (NIV translates it more generally, motioned), Felix indicates that Paul may take up his defense. His exordium with its captatio benevolentiae is respectful, affirming, within the bounds of truth, and brief. Paul gladly makes his defense because Felix's long tenure in Palestine has provided experience, knowledge and insight on Jewish affairs. Felix may well have spent a decade already in Palestine, first as administrator of Samaria under Cumanus (A.D. 48-52) and then as governor from A.D. 52 to the time of Paul's trial, A.D. 58 (Tacitus Annals 12.54; Josephus Jewish Wars 2.247; Jewish Antiquities 20.137). Paul's introduction models the bold, yet respectful, demeanor that Peter counsels us all to adopt when we stand before civil authorities and are required to "give the reason for the hope" that is within us (1 Pet 3:15-16).

Paul's answer to the insurrection charge (Acts 24:11-13) is framed in terms of his recent activity in Jerusalem, since this only is within the governor's jurisdiction. Motive, method, opportunity and proof of the alleged crime do not exist. As to motive, whether to celebrate Pentecost (20:16), render account of his stewardship thus far or rededicate himself to the next phase of ministry, Paul went up to Jerusalem to complete a spiritual pilgrimage, to worship (compare 8:27), not to start a "holy war." While on an earlier visit he had engaged in debate and witness to non-Christian Jews, this time he evidently confined himself to the Christian community (9:28-30/22:18; 21:17-26). His method of operation did not include arguing . . . at the temple, or stirring up a crowd for insurrection (epistasis; 2 Macc 6:3). In fact, if anyone could be accused of stirring up a crowd and inciting the city to riot, it was Paul's initial accusers (Acts 21:27-28, 30, 34-35). He lacked opportunity to orchestrate a revolt, since he had arrived in Jerusalem only twelve days before he was arrested. Besides, no proof of the charges can be now offered.

Paul's solid defense teaches us that though proclaiming a controversial message may spark an uproar, messengers themselves must always be peace-loving, circumspect and law-abiding.

As Paul answers the heresy charge, he reveals the uniqueness of Christianity vis-a-vis first-century Judaism. All Paul did in his life as a service of worship to God, he did as a follower of "the Way." Both the Dead Sea Scroll community and the New Testament church via John the Baptist's ministry used as their mandate Isaiah 40:3, "prepare the way for the LORD" (Lk 3:3-6; 1QS 8:13-16). Christianity, or the lifestyle it commended, became known as "the Way" (Acts 9:2; 19:9, 23; 22:4, 22; compare 1QS 9:16-21). The Dead Sea Scroll community prepared "the way for the LORD" through the study of the law, but Jesus' teaching set his followers on a more eschatologically imminent, ethically radical, profoundly personal and dynamically evangelistic "way" (Lk 14:25-33; Jn 14:6; Acts 1:8; Pathrapankal 1979:537-38).

Paul also emphasizes the Christian's continuity with Old Testament Jewish faith. He worships the same God, the God of our fathers (3:13; 5:30; 7:32/Ex 3:6). He does so with the same belief. He believes all that is written according to the Law and in the Prophets (Lk 24:25-27, 44; Acts 26:22). His worship involves the same hope, . . . that there will be a resurrection of both the righteous and the wicked (Is 26:19; Dan 12:2; 1 Enoch 51:1-2). And his worship has the same aim: to live with conscience clear before God and man, no conscious record of misdeeds, in light of the coming judgment at the final resurrection (Acts 23:1).

For Jewish seekers and believers in any age, Paul's confession gives an encouragement that Christianity is, in the end, not a betrayal but the fulfillment of the Old Testament faith. The challenge is that this fulfillment will radically transform the Jewishness of those who step onto the "Way" inaugurated by Messiah Jesus.

Paul answers the temple defilement charge by emphasizing the purpose and propriety of his visit and pointing out that the eyewitness accusers of this alleged violation are not present (24:17-19). Paul's purpose was that of any pious pilgrim: to bring my people gifts for the poor and to present offerings. A person with such a purpose would hardly have temple defilement in his plans. In fact, his propriety—he was ceremonially clean, at least concluding his purification on his return from Gentile lands (21:26-27), and orderly, for he assembled no crowd or any disturbance—demonstrates this. The lack of eyewitness accusers to this most specific and immediately life-threatening of charges (see comment at 21:30) is an essential point in Paul's defense. He is relying on the time-honored Roman judicial principle that before any verdict, accusers must face the accused in person and there must be opportunity for a defense (25:16; Appian Roman History: Civil Wars 3.54). Converts from Judaism and nominal Christianity do well to emulate Paul's pursuit of the true worship of God through respect for and constructive engagement with his religious past.

One "crime" Paul will own up to: his shout before the Sanhedrin, It is concerning the resurrection of the dead that I am on trial before you today (23:6). The witnesses are present, but for two reasons this is no "crime." To the Romans Paul's statement is a matter of theology, irrelevant to their jurisprudence. To first-century normative Judaism, it is not heresy to confess hope in messianic salvation inaugurated through the resurrection of the dead (24:14-15). To see these hopes finding their initial and crucial fulfillment in the resurrection of Jesus of Nazareth is, of course, another matter.

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 (17:30-31; 26:23; Lk 24:46-47).