Acts 24 25

Acts 24:25 kjv

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

Acts 24:25 nkjv

Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, "Go away for now; when I have a convenient time I will call for you."

Acts 24:25 niv

As Paul talked about righteousness, self-control and the judgment to come, Felix was afraid and said, "That's enough for now! You may leave. When I find it convenient, I will send for you."

Acts 24:25 esv

And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, "Go away for the present. When I get an opportunity I will summon you."

Acts 24:25 nlt

As he reasoned with them about righteousness and self-control and the coming day of judgment, Felix became frightened. "Go away for now," he replied. "When it is more convenient, I'll call for you again."

Acts 24 verses

Acts 24 25 Meaning

This verse describes the aftermath of Paul's discourse with Felix, the Roman governor. Felix, having heard Paul speak about righteousness, self-control, and future judgment, trembled. However, instead of repenting, he dismissed Paul, postponing any decision to a more convenient time. This highlights Felix's partial emotional response, his recognition of the truth presented, but ultimately his fear and procrastination in accepting it due to his current position and comfort.

Acts 24 25 Context

In Acts chapter 24, the Apostle Paul is on trial before Governor Felix in Caesarea. He has been falsely accused by Jewish leaders, particularly Tertullus, of being a ringleader of the Nazarene sect and attempting to desecrate the temple. Paul is given the opportunity to defend himself and powerfully testifies of his faith in Jesus Christ and his adherence to the Law of Moses, while also clarifying that his teachings do not negate the Law but affirm it. This specific verse, 24:25, describes Felix's reaction after Paul elaborates on Christian teachings regarding righteousness, self-control, and the future judgment. Felix, though disturbed and possibly convinced by Paul's message, delays his decision, a common response for those who are attached to their worldly power and pleasures. This exchange is part of Paul's ongoing journey and imprisonment as he faithfully proclaims the Gospel, even in the face of unjust accusations and hostile audiences.

Acts 24 25 Word analysis

• And (καὶ - kai): A conjunction connecting actions or thoughts; here it links Paul's reasoned arguments.
• Felix (Φήλιξ - Phēliks): The Roman governor of Judea, known for his corrupt and cruel rule. His name means "lucky" or "happy," ironically contrasting with his spiritual state.
• reasoned (διαλεγομένου - dialegomenou): Present participle from dialegomai, meaning to converse, discuss, reason, or dispute. It implies a reasoned discourse, not just a simple statement.
• of (περὶ - peri): Preposition indicating "concerning" or "about" the subjects that followed.
• righteousness (δικαιοσύνης - dikaiosynēs): Genitive case of dikaiosynē, meaning justice, equity, virtue, and in a Christian context, the righteousness imputed by God through faith in Christ. Paul would be speaking of God's standard of righteousness.
• , (καὶ - kai): "and" – connecting "righteousness" to "self-control."
• self-control (ἐγκρατείας - enkrateias): Genitive case of enkrateia, meaning mastery over oneself, self-restraint, temperance. This speaks to controlling one's passions and desires, a key aspect of Christian living.
• and (καὶ - kai): "and" – connecting "self-control" to the coming judgment.
• judgment (κρίσεως - krisewṣ): Genitive case of krisis, meaning judgment, a tribunal, a trial, condemnation, or the act of judging. Paul refers to the final judgment before God.
• to come (τοῦ μέλλοντος - tou mellontos): Genitive absolute construction from mellō, meaning "about to be" or "impending." This emphasizes the future reality of judgment.
• Felix (Φήλιξ - Phēliks): Repeats the subject, referring back to Felix.
• trembled (ἐσείσθη - eseisthē): Aorist passive indicative from seió, meaning to shake, quake, or be moved. It indicates a strong emotional and perhaps physical reaction. This implies fear or a deep internal disturbance caused by the message.
• and (ἀποκριθεὶς - apokritheis): Aorist passive participle from apokrinomai, meaning "answering" or "replying." Here, it functions adversative or consequential, indicating his reaction after trembling.
• Felix (Φήλιξ - Phēliks): The subject of the action.
• said (εἶπεν - eipen): Aorist active indicative of legō, "said."
• Go (ὕπαγε - hypage): Second person singular, present active imperative of hypagō, meaning "go away" or "depart." This is a dismissive command.
• away (ὕπαγε - hypage): Included in the verb, reinforcing the departure.
• for (ἀνειλήφας - aneilephas): Second person singular, perfect active indicative of analambanō, meaning "to take up," "to carry away," or "to dismiss." In context, it means "having taken security" or "having received pledges." It refers to him wanting assurances or a more favorable situation. This is a more difficult word, with variants. Some interpret it as "having obtained more knowledge" or "having gotten assurances." Another view is "having heard these things," or even "dismissed" himself. However, the most common and textual understanding points to him wanting to defer, perhaps until he received assurances or favorable circumstances.
• me (με - me): Accusative pronoun, direct object of the verb.
• for (πότερον - hoteron): A particle introducing an indirect question or indicating deliberation, often translated as "whether."
• I (ἐμοῦ - emou): Genitive pronoun "of me."
• have (ἔχοντα - echonta): Present active participle, accusative neuter singular from echō, "to have" or "to hold." The sense is Felix having opportunity.
• opportunity (καιρόν - kairon): Accusative case of kairos, meaning a favorable or opportune time, a season. Felix wants to wait for a more opportune time to deal with the matter.
• , (εἰπόν - eipon): Second person singular, aorist active imperative of legō, "say" or "speak." Here, it functions to indicate the expected response or a suggestion from Paul, possibly "when you have obtained more knowledge..." but it seems out of place here. The sense is "when I have more information" or "when opportunity serves." This phrasing points to Felix deferring the decision to a future moment, contingent on his convenience or assessment. It is a phrase often rendered as "When you have a more convenient season." Some scholars connect "aneiilphas me" with "poteron emou echonta" to mean "When you have taken me for your own..." or more likely "When I have obtained sufficient knowledge from you." The core idea is deferral.
• When (ὅταν - hotan): Conjunction introducing a temporal clause, meaning "whenever" or "when."
• I (ἐμοὶ - emoi): Dative pronoun "to me."
• have (ἔχῃς - echēṣ): Second person singular, present subjunctive active of echō, "you have."
• a more (περισσοτέραν - perisoteran): Accusative feminine singular comparative adjective from perissos, meaning "more abundant," "greater," "more frequent."
• convenient (καιρόν - kairon): Accusative masculine singular of kairos, "time," "season," "opportunity." The combination perissotera kaira implies a more suitable or convenient time.

Acts 24 25 Bonus section

The phrase "a more convenient season" (ὅταν λάβω καιρὸν) suggests Felix was waiting for a time when acting on Paul's message would not cost him so much, or when his circumstances would be less precarious. It represents the postponement of repentance until the "right time," which, from a biblical perspective, is always now. The delaying tactic itself demonstrates the power of sin and the world to hold individuals captive, preventing them from surrendering to God even when partially convinced of the truth. The contrast between Felix and the jailer in Philippi (Acts 16:30), who immediately asked, "What must I do to be saved?" when his conscience was awakened, is stark. Felix's inaction stands as a timeless warning against spiritual procrastination.

Acts 24 25 Commentary

Felix's response reveals a critical dilemma that many face: understanding truth but hesitating to act on it. Paul presented clear and profound truths about God's justice and the ultimate accountability of every person. Felix's trembling signifies that the Holy Spirit was working on his conscience, convicting him of his sin and the impending judgment. However, his position as governor, his familiarity with worldly power, and perhaps the enjoyment of his sinful lifestyle made him reluctant to embrace the transformative change the Gospel demanded. He opted for delay, a common strategy for avoiding conviction. This illustrates the parable of the sower where the seed fell among thorns and was choked (Luke 8:14). His "convenient season" never came, reflecting how procrastination in spiritual matters often leads to hardened hearts and missed opportunities for salvation. True conversion requires immediate obedience, not deferral based on worldly convenience.