Acts 24 3

Acts 24:3 kjv

We accept it always, and in all places, most noble Felix, with all thankfulness.

Acts 24:3 nkjv

we accept it always and in all places, most noble Felix, with all thankfulness.

Acts 24:3 niv

Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude.

Acts 24:3 esv

in every way and everywhere we accept this with all gratitude.

Acts 24:3 nlt

For all of this, Your Excellency, we are very grateful to you.

Acts 24 verses

Acts 24 3 Meaning

Acts 24:3 recounts Tertullus, the hired orator for the Jewish accusers, addressing Governor Felix. Tertullus declares that the Jewish people universally and constantly acknowledge Felix's reforms and peaceful administration, expressing complete and overwhelming thankfulness for his leadership. This statement serves as an opening of lavish and insincere flattery, intended to curry favor with the governor before presenting the charges against Paul.

Acts 24 3 Context

Acts chapter 24 details Paul's trial before Governor Felix in Caesarea. Following his arrest in Jerusalem and transfer from the Sanhedrin, Jewish high priest Ananias, along with some elders, employs a professional orator, Tertullus, to prosecute Paul. The immediate preceding verse, Acts 24:2, initiates Tertullus's opening remarks, where he praises Felix for the "much peace" and "reforms" brought under his rule. Verse 3 continues this exaggerated and insincere commendation, setting the tone for the accusations. Historically, Governor Antonius Felix's rule (c. AD 52-58) in Judea was widely regarded as corrupt, tyrannical, and ineffective, marred by his ruthlessness and avarice, according to historians like Tacitus and Josephus. Thus, Tertullus's lavish praise was not rooted in truth but was a calculated rhetorical device, common in Roman legal settings, known as captatio benevolentiae (winning goodwill) to bias the judge in their favor against Paul.

Acts 24 3 Word analysis

• we accept it: ἀποδεχόμεθα (apodechometha). This verb, from apodechomai, is in the present indicative, meaning "we welcome," "we receive with favor," or "we gratefully acknowledge." The use of the first-person plural, "we," purports to represent the sentiment of all Jewish people, implying a broad, enthusiastic embrace of Felix's policies. The meaning implies active appreciation rather than passive tolerance, making the insincerity of the statement more profound, given Felix's known unpopularity.
• always and in all places: ἐν παντὶ τόπῳ καὶ πανταχοῦ (en panti topo kai pantachou). These two phrases emphatically stress the universal and constant nature of the proclaimed gratitude. En panti topo means "in every place," and kai pantachou means "and everywhere" or "in all ways." This rhetorical doubling exaggerates the reach and consistency of the perceived peace and the gratitude, attempting to portray Felix's influence as pervasive and undeniably beneficial across the entire Jewish populace and its territories.
• most excellent Felix: κράτιστε Φῆλιξ (kratiste Philix). Kratiste is the vocative form of kratistos, an honorific meaning "most mighty," "most powerful," "most excellent," or "most noble." It was a standard formal title for high-ranking Roman officials (e.g., Theophilus in Luke 1:3; Acts 1:1; Lysias to Felix in Acts 23:26; Paul to Festus in Acts 26:25). While customary for address, its use here within a speech filled with other exaggerated praise contributes to the overall flattery directed at Felix, who was personally corrupt.
• with all thankfulness: μετὰ πάσης εὐχαριστίας (meta pasēs eucharistias). Eucharistias refers to "thankfulness" or "gratitude," derived from eu (well) and charis (grace/favor). Pasēs means "all" or "every kind of," strongly emphasizing the completeness and sincerity of their supposed gratitude. The combination suggests an unqualified, comprehensive depth of appreciation. This concept of eucharistia, when expressed genuinely in the Bible, is directed towards God as the source of true grace (Eph 5:20). Here, however, it is employed as a deceptive rhetorical tool for political advantage.

Acts 24 3 Bonus section

• Tertullus's speech demonstrates classic rhetorical training, a hallmark of ancient legal advocacy, focusing on appeals to the audience's (in this case, Felix's) vanity and self-interest rather than a direct presentation of facts, setting a negative example for honest communication.
• The exaggerated nature of the praise makes it ironic. Felix, an unscrupulous figure known for bribes and harsh rule, was undoubtedly aware that such profound "peace" and "thankfulness" did not genuinely reflect Jewish sentiment, yet the flattery served its purpose by creating a favorable initial impression.
• This scene offers insight into the societal values and ethical dilemmas faced by early Christians. They had to navigate a world where legal systems were often biased and corrupt, requiring believers to discern truth from deception and stand firm in their faith, often at great personal cost, rather than resorting to such manipulative tactics.

Acts 24 3 Commentary

Acts 24:3 encapsulates the profound chasm between worldly legal machinations and the divine principle of truth. Tertullus's verbose opening, marked by "always and in all places" and "all thankfulness," reveals a manipulative intent. Such hyperbole would have been immediately recognized as insincere by those aware of Felix's notoriously oppressive and venal administration. This act highlights how political expediency often overrides justice in human systems, and how language, intended for communication, can be distorted into a tool of deception and power-seeking. The flattery directed at Felix underscores the corrupt nature of a system where a judge is swayed not by facts or righteousness but by personal appeal and calculated appeasement, setting a stark contrast with the Spirit-led defense Paul would soon deliver, which centered on truth and a clear conscience.