Acts 24 12

Acts 24:12 kjv

And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

Acts 24:12 nkjv

And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city.

Acts 24:12 niv

My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city.

Acts 24:12 esv

and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city.

Acts 24:12 nlt

My accusers never found me arguing with anyone in the Temple, nor stirring up a riot in any synagogue or on the streets of the city.

Acts 24 verses

(h2) MeaningActs 24:12 presents Paul's direct denial of the accusations brought against him before Felix. He states that he was not found in the temple, synagogues, or anywhere in Jerusalem, engaging in contentious disputes, inciting people to riot, or causing public disorder. His defense asserts his peaceful and lawful conduct, directly refuting the charge of being a "pestilent fellow" and "stirrer up of sedition" (Acts 24:5).

(h2) Cross References

(h2) ContextActs 24 details Paul's trial before the Roman governor Felix in Caesarea. Following his arrest in Jerusalem (Acts 21) and his appearance before the Sanhedrin (Acts 23), the Jewish high priest Ananias and certain elders, along with an orator named Tertullus, came to Caesarea to present their charges against Paul (Acts 24:1-9). Tertullus's accusations included calling Paul a "pestilent fellow," a "stirrer up of sedition among all the Jews throughout the world," and a "profaner of the temple" (Acts 24:5-6). Acts 24:12 is a core part of Paul's eloquent defense (Acts 24:10-21). Historically, Rome maintained the Pax Romana (Roman peace), and accusations of stasis (sedition or uprising) were severe political charges, punishable by death. The Jewish leaders often manipulated this Roman sensitivity to suppress movements they deemed threats to their authority or tradition, a tactic previously used against Jesus (Luke 23:2). Paul, a Pharisee trained under Gamaliel (Acts 22:3) who became a herald of Christ, had to navigate these volatile religious and political waters.

(h2) Word analysis

(ul)

• And they found me not: κἀμοῦ οὐχ εὗρόν (Kamou ouch heurone). This emphasizes a strong negation, implying a thorough lack of evidence to support the claims. Paul presents a factual and undeniable state of affairs, contrasting with the baseless accusations.
• in the temple: ἐν τῷ ἱερῷ (en tō hierō). Refers to the entire temple complex, the common place for public gathering, teaching, and Jewish religious observance. This directly counters the accusation of defiling the sacred place (Acts 21:28, 24:6). Paul emphasizes his innocence regarding any misconduct within the holy precincts.
• disputing: διαλεγόμενον (dialegomenon). From dialegomai, meaning "to converse, discuss, reason, dispute." While Paul did reason in synagogues (e.g., Acts 17:2, 18:4), here it is used in the context of creating contention or strife, indicating an aggressive or disruptive argument. Paul denies this hostile form of debate.
• with any man: πρὸς τινα (pros tina). Indicates that Paul did not engage in contentious disputes with anyone, making his denial comprehensive.
• neither raising up: οὔτε ἐπίστασιν ποιοῦντα (oute epistasin poiounta). Epistasis means "insurrection," "disturbance," "sedition," or "riot." The phrase epistasin poiounta means "making a disturbance" or "stirring up a riot." This is the direct refutation of the core charge of stasis (sedition) leveled against him by Tertullus (Acts 24:5). Paul denies inciting rebellion against Roman authority or Jewish custom.
• the people: ὄχλου (ochlou). Refers to the common multitude, often implying a potential for a volatile crowd. Paul explicitly denies rousing this multitude to disorder or unrest.
• neither in the synagogues: οὔτε ἐν ταῖς συναγωγαῖς (oute en tais synagōgais). These were Jewish places of worship and instruction across the Diaspora. Paul clarifies that his conduct was peaceful not only in the temple but also in all Jewish communities. His teaching there was typically peaceful and persuasive, not inciting rebellion.
• nor in the city: οὔτε ἐν τῇ πόλει (oute en tē polei). This is the broadest category, encompassing all of Jerusalem. Paul comprehensively denies engaging in any seditious or disorderly conduct anywhere within the city, covering public spaces outside religious structures as well.

(ul)

• "And they found me not... neither raising up the people...": This double negation across multiple locations signifies Paul's absolute and sweeping denial of all the accusations. He is providing concrete evidence by asserting what he did not do and where he was not engaged in such activities. The absence of evidence of wrongdoing in all mentioned locations forms a powerful defense against the general accusations of being a troublemaker.
• "in the temple disputing... neither raising up the people... neither in the synagogues, nor in the city": This cumulative list of specific places—temple, synagogues, and the entire city—emphasizes the thoroughness of Paul's innocent conduct. It demonstrates that his actions were consistently non-seditious and orderly across all major public and religious spheres where such an offense might occur. Paul’s ministry was public, but his manner was orderly, focused on sharing the gospel rather than instigating social or political upheaval.

(h2) CommentaryIn Acts 24:12, Paul systematically dismantles the prosecution's claims. By listing specific locations—the Temple, synagogues, and the broader city of Jerusalem—he provides a factual counter-narrative to Tertullus’s vague yet incendiary charges of stirring up sedition and profaning the Temple. Paul effectively asserts that his presence in these public spaces was always peaceful and not marked by contentious argument leading to riot. He differentiated his persuasive gospel preaching (which could indeed cause strong reactions in his listeners, but did not come from his contentious conduct) from an intentional incitement of public unrest. His defense highlights a critical theme: true Christian living seeks peace and good order, even when confronting hostility or false accusations. It implicitly testifies to a conscience clear before God and man regarding his conduct.

(h2) Bonus sectionPaul's methodical rebuttal in this verse serves not only as a legal defense but also as a demonstration of the peaceful nature of his ministry. Accusations of stasis (sedition) were a standard legal weapon wielded by Jewish opponents against early Christian leaders within the Roman Empire, effectively misrepresenting evangelism as political rebellion. This was crucial given Roman authorities' concern for public order. Paul's consistency in being found orderly across various public venues (Temple, synagogues, city) underlines that the commotion often associated with his ministry was a result of the opposition he faced, not his own deliberate incitement. His conduct was not furtive or secretive, yet it was orderly and lawful, reflecting the teachings of Christ that call believers to live peaceably and submit to authorities where possible (Rom 13:1; Tit 3:1).