Who was Felix in the book of Acts?

Antonius Felix, the Roman governor, Book of Acts 

Felix in the book of Acts is Antonius Felix, the Roman governor (procurator) of Judea during the middle of the first century A.D. He ruled roughly from A.D. 52 to 59, first under Emperor Claudius and then briefly under Nero. Felix is remembered in Acts not as a noble statesman but as a politically shrewd, morally compromised ruler whose decisions were driven more by self-interest and fear than by justice.

Felix came from an unusual background for a Roman governor. He was originally a slave, along with his brother Pallas, in the household of Antonia Minor, the mother of Emperor Claudius. Both brothers were later freed, and through Pallas’s extraordinary influence at the imperial court, Felix rose to power. Ancient historians such as Tacitus describe Felix as a man who exercised royal authority “with the spirit of a slave,” meaning he wielded power harshly and corruptly, lacking the restraint expected of a Roman official. His governorship was marked by brutality, suppression of Jewish unrest, and frequent miscarriages of justice, all of which created deep resentment among the people he governed.

Felix’s encounter with the apostle Paul is recorded primarily in Acts chapters 23 and 24. After Paul was arrested in Jerusalem and nearly killed by a mob, the Roman commander sent him under heavy guard to Caesarea to stand trial before Felix. The Jewish leaders accused Paul of stirring up riots, leading a dangerous sect, and profaning the temple. Paul defended himself calmly, arguing that he had broken no Jewish law, Roman law, or temple regulation. Felix, who already had a fairly accurate understanding of “the Way,” as Christianity was called, recognized that the charges were weak. Instead of rendering a verdict, he postponed the decision, keeping Paul in custody.

Felix’s motives become clearer as the narrative unfolds. Acts notes that Felix frequently sent for Paul and listened to him speak about righteousness, self-control, and the coming judgment. At one point Felix became frightened, realizing that Paul’s message directly confronted his own corrupt life. Yet rather than repent or release Paul, Felix delayed, hoping Paul would offer him a bribe. This explains why Paul remained imprisoned for about two years, even though Felix knew he was innocent. When Felix was finally recalled to Rome, he left Paul in prison as a political favor to the Jewish leaders, revealing how little justice mattered to him when weighed against his own interests.

Felix’s family life also sheds light on his character. He was married to Drusilla, a Jewish princess from the Herodian dynasty. Drusilla was the daughter of Herod Agrippa I and the sister of Herod Agrippa II. She had been married to another ruler but was persuaded by Felix to leave her husband and marry him, a union that violated Jewish law. Drusilla is mentioned explicitly in Acts 24, sitting with Felix as Paul reasoned with them about faith in Christ. Their relationship underscores the moral contradictions of Felix’s life: political power combined with ethical compromise.

As for Felix’s death, the New Testament does not record it, and ancient sources provide only limited information. He was removed from office around A.D. 59 or 60 after numerous complaints from Jewish leaders and Samaritans regarding his misrule. He was ordered to return to Rome to answer these charges. According to historical tradition, Felix narrowly escaped punishment because of his brother Pallas’s lingering influence, though that influence was fading under Nero. The exact date and circumstances of Felix’s death are unknown, but it is generally believed that he died sometime after his recall to Rome, likely in relative obscurity and disgrace rather than honor.

Felix stands in Acts as a sobering figure. He heard the gospel directly from the apostle Paul, felt its convicting power, and yet postponed repentance in favor of comfort, power, and gain. His story illustrates how proximity to truth does not guarantee transformation, and how delaying a response to God can become, in itself, a tragic decision.