Paul did not try to gratify the governor with flattering compliments at the beginning of his defense, as the eloquent speaker commissioned by the high council had done at the beginning of his vitriolic tirade, but he trustfully emphasized that Felix had been a governor in Palestine for many years, and knew the people and their sentiments well, particularly because his wife was Jewish. This knowledge helped Paul defend himself peacefully and confidently, knowing that he was not standing in court for his own name, but for Jesus. Thus, he gladly gave the speech on which his life depended.
The first complaint, which charged him with being a rebel- rouser and disturber of the general Roman peace, Paul refuted by proving that he had stayed only twelve days in his last visit to Jerusalem, during which time he did not argue with anyone, neither in the temple nor in the synagogue, either in the city or in any other country or place. He had only prepared himself for worship by seeking guidance. In reply to the charge of arousing riots in Ephesus, Paul requested that the Jews from the province of Asia be brought as witnesses. They did not come willfully, however, for the problem which happened there was not caused by Paul, but by Demetrius, the silversmith, and probably with support and instigation of the Jews. Thus Paul had not made any troubles in the Anatolian and Macedonian cities. His adversaries, however, had resorted to violence, since they could not overcome Paul merely by their synagogue discussions.
When Paul rejected these charges of disturbing the great Roman peace he confessed publicly that he belonged to the way of Christ, which was not a sect, but the true way of God, as recorded in the Law and the Prophets. The Romans had permitted the significant religions from earlier time to perform their ritual prayers, but the new faiths were under control, persecution, or prohibition. Thus, Paul was much concerned to prove that the New Testament was not a separate religion disconnected from the Old Testament, but the true crown and fulfillment of it. It is good for us to recognize this principle in our present experiences, keeping in mind that Paul attached the greatest importance to the truth of the resurrection of the dead. He did not live for the traditions and remnants of the past, for those things which are behind, but above all reached forward, toward those things which are ahead, toward the aim of all humanity.
This broad, vital and exciting faith awakened his conscience. Moreover, after the blood of Christ had purified his heart and the Holy Spirit had given him a new heart, this man of God trained his Spirit- filled conscience to remain without offence in his communion with God. So what about your conscience? Are all your sins forgiven? Did you confess all your evil thoughts, unclean words and evil works before the throne of Christ, asking forgiveness and purification, experiencing sanctification and confirmation? Your conscience teaches you how to feel the essence of God. It warns you from committing sins and becomes a witness against your evil works, recording them forever and bringing charge against you. Listen to the voice of your conscience, and do not suppress it with superficiality, distraction, and empty chatter. Christ intends to purify your subconscious and fill you with His truth, purity, and grace. The nearer you come to God the more your conscience becomes discerning and sensitive, guiding you into the good, wise work God desires. The Holy Spirit comforts your heart and guides you to the cross, the fountain of our righteousness and peace.
Paul did not live by his own psychological feelings, looking at himself, but did what the Holy Spirit told him to do, and looked at the needy brothers. He gathered generous contributions for the relief of the poor at Jerusalem. Paul did not come to Jerusalem to steal and rob, but to give and donate money. He was not a creator of dissension, but a man of peace.
Felix, the governor, soon noticed who Paul was. He also knew of the Christian sect, for Cornelius, a Roman officer dwelling in Caesarea, had in recent days become a believer in Christ. It goes without saying that the Roman intelligence department was aware that all the Jews had expected a Christ from heaven to deliver them from the yoke of colonialism. Paul did not, however, enjoy the political, martial wing of the Jews. He was a serving, humble man, living for his ideal, Jesus, who had preferred to die on the cross rather than be defended by his sworded disciples. Such a man, and such a dead and crucified Christ, did not fear the Romans.
At the same time, Felix did not want to have a problem with the council of the Jews nor with the chief priests. So, he reached a comfortable compromise; he did not condemn Paul to death, but allowed him rest, visits, and communion with the believers in Caesarea. At the same time, he preserved some rightful cooperation with the chief priests, maintaining that, in respect to the pollution of the temple, he wanted to investigate the commander in Jerusalem and enquire about the reason for his violent intervention. As such, the governor tried to serve two masters and, in so doing, did injustice to Paul, which resulted in his imprisonment for more than two years. This long time of imprisonment was filled with prayers and meditations. It is probable that during this period he wrote his epistles to the Ephesians and the Colossians, in which the riches of Christ flowed out of the fullness of his insight as a waterfall of grace. Paul did not become pessimistic in prison, but his spirit was alive, careful, and active.