Luke gives two reasons that Felix delays his verdict: his thorough acquaintance with Christianity and his desire to hear the testimony of Claudius Lycias, the only independent witness to any civil disturbances. Whether from Drusilla or from his decadelong tenure in Palestine, Felix knew "the Way," the opposition to it from the Jewish leaders-and increasingly from the people—and the potential for civil unrest that its very presence seemed to create.

Since Felix already has all the facts, are truth and justice compromised by his delay (Krodel 1986:442)? There may still be confusion over discrepancies among the testimonies of Tertullus, Paul and Claudius Lysias. Felix may want to interrogate the tribune in order to get to the bottom of the matter (Bruce 1988:446; Sherwin-White 1963:53). At the very least Felix protects himself from further civil unrest sparked by Paul's being at large and does the Sanhedrin a favor. And providentially, in protective custody Paul is kept from the hands of Jews intent on his death.

Paul's circumstances in custody include some measure of freedom and access to his friends (at least his traveling companions [Krodel 1986:442]; possibly also Christians of Caesarea [Haenchen 1971:656]). They take care of him, communicating with him, maybe even bringing food. These details serve as silent witness to Paul's innocence, for he is being treated as a Roman citizen simply detained for trial.

The judicial delay leads to gospel declaration (vv. 22-25). After several days, Felix and his Jewish wife Drusilla come to the section of the palace where the prisoners are kept and send for Paul.

Drusilla, one of the three daughters of Agrippa I (12:1-23), was born A.D. 38 and promised at a young age to Epiphanes, the son of Antiochus king of Commagene, if he would become a Jewish proselyte (Josephus Jewish Antiquities 19.354-55; 20.139-40). He refused to do so. So after the death of Agrippa I (A.D. 44), Drusilla's brother Agrippa II (Acts 25:13—26:32) gave her in marriage to Azizus, King of Emesa, a small domain on the Orontes. Azizus did consent to be circumcised. Enter Felix, whom Tacitus said indulged in "every kind of barbarity and lust" (Histories 5.9). Captivated by Drusilla's beauty, he wooed her away from Azizus with the aid of a Cyprian Jew named Atomus, who pretended to be a magician. Drusilla married Felix as much to escape the enmity of her sister Bernice, who abused her because of her beauty, as in response to his amorous spell (Josephus Jewish Antiquities 20.139-44). Felix was thrice married (Suetonius Claudius 28). This Drusilla replaced another Drusilla, granddaughter of Antony and Cleopatra. The couple would have been known to some in Luke's Roman audience, since they repaired to Rome after Felix was removed from his procuratorship in A.D. 59.

To such a dissolute couple Paul preaches faith in Christ [Messiah] Jesus (Acts 3:20; 5:42; 17:3; 18:5; 20:21). Given Felix's and Drusilla's past, it is not surprising that Paul focuses on matters that are foundational to a call to repentance: righteousness, self-control and the judgment to come (Jn 16:8-11). The couple, indeed, need to understand God's standard, their accountability and the reality of a final reckoning. In brief, they must face the bad news of their lost spiritual condition before they can grasp and embrace the good news.

Neither has pursued righteousness, "right conduct before God which follows the will of God and is pleasing to him" (Schrenk 1964:198; Lk 1:75; compare Acts 13:10). Self-control, whether in regard to sex, money or power, is foreign to them. While Drusilla would know of the judgment to come from her Jewish upbringing (see 24:15), Felix, a Roman freedman, knows of it only in a different form, probably being "vaguely persuaded that souls went down from the tomb to some deep places where they received rewards and punishments" (Cumont 1959:86).

In an age when the majority view all moral values as relative, the Christian witness needs to find a way to speak of God's righteousness again in such a way that it raises a standard for all. In a time when sin is viewed as alternative lifestyles, psychosocial dysfunctions, addictions or even disease, the gospel witness needs to find a way to speak meaningfully of responsible moral self-control. In an age of anxiety when humans know "something is wrong," though they have rejected the moral categories—absolutes, sin and guilt—that would enable them to know "someone is wrong," the Christian witness must learn how to declare a judgment to come in terms that make sense. Unless this happens, repentance will be impossible and the salvation rescue will appear unnecessary and hence irrelevant.

Paul always preached for a decision, and under the conviction of the Holy Spirit Felix knows this message is for him. It fills him with fear. He is startled, terrified, at the prospect of the last day (Lk 24:5, 37; Acts 10:4). But this does not lead to humble faith. Felix uses procrastination to stay in control of his own destiny. He will determine when and to what extent these matters are considered in the future.

How often does fear hide behind a busy schedule? How many have fooled themselves into thinking that by not deciding they have truly "kept all the options open" and at a convenient time in the future they will give the claims of Christ the serious attention they deserve? Actually indecision is a decision—a choice to remain where we are, outside God's saving grace, with the condemnation of the judgment to come our only prospect (Jn 3:18, 36).

But Felix's procrastination is more than a coping strategy. It also expresses his greed. Following common provincial administrative practice, he demands gold—seeks a bribe—from Paul in exchange for his release (Josephus Jewish Antiquities 20.215; Jewish Wars 2.273). He is evidently willing to trade hope of life eternal later for hope of money now (24:15, 26). Jesus warned of the unevenness of such a trade (Lk 9:25; compare 8:14).

Felix's desire for glory led him to trade the approval of fellow human beings for justice. He left office under a cloud. A Jewish delegation's complaint to the emperor about his ruthless suppression of a dispute between Jews and Gentiles in Caesarea led to his removal (Josephus Jewish Antiquities 20.182; Jewish Wars 2.266-70).

As he leaves, he curries the Jews' favor by leaving Paul in prison. Paul's plight, clearly a miscarriage of justice and unworthy of a Roman citizen, nevertheless continues to provide the protection that is needed if Paul is ever to experience the divine promise—witness in Rome.

Felix's profligate life warns us all not to let sex, money or power put us into a "don't call me, I'll call you" stance toward the gospel.