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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Acts 24 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<span class="accented">certain elders</span> for <span class="accented">the elders</span>, A.V. and T.R.; <span class="accented">an orator, one Tertullus</span> for <span class="accented">a certain orator named Tertullus</span>, A.V.; <span class="accented">and they</span> for <span class="accented">who</span>, A.V. <span class="cmt_word">After five days</span>. Of which the first was the day on which St. Paul left Jerusalem, and the fifth that on which Ananias and his companions appeared before Felix (see ver. 11, note). <span class="cmt_word">Tertullus</span>. A Latin name, formed from <span class="accented">Tertius</span>, as Lucullus from <span class="accented">Lucius</span>, Catullus from <span class="accented">Catius</span>, etc. <span class="cmt_word">Informed</span>; <span class="greek">ἐμφανίζω</span>, in the sense of "laying an information" before a magistrate, only occurs elsewhere in <a href="/acts/25-2.htm">Acts 25:2, 15</a> (see above, <a href="/acts/23-15.htm">Acts 23:15</a>, note). </div> <div class="versenum"><a href="/acts/24-2.htm">Acts 24:2</a></div><div class="verse">And when he was called forth, Tertullus began to accuse <i>him</i>, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="accented">Called</span> for <span class="accented">called forth</span>, A.V.; <span class="accented">much peace</span> for <span class="accented">great quietness</span>, A.V.; <span class="accented">evils are corrected for</span> for <span class="accented">very worthy deeds are done unto</span>, A.V. and T.R.; there is also a change in the order of the words, <span class="accented">by thy providence is</span> placed at the beginning instead of at the end of the sentence. <span class="cmt_word">When he was called</span>. We see here the order of the trial. As soon as the charge is laid against, the prisoner, he is called into court, to hear what his accusers have to say against him, and as it follows at ver. 10, to make his defense (see <a href="/acts/25-16.htm">Acts 25:16</a>). <span class="cmt_word">We enjoy much peace</span>. The groan flattery of this address of the hired orator, placed at the beginning of his speech, in order to win the favor of the judge, is brought into full light by comparing Tacitus's account of the misconduct of Felix in Samaria in the reign of Claudius, who he says, thought he might commit any crime with impunity, and by his proceedings nearly caused a civil war ('Annah,' 12:54); and his character of him as a ruler of boundless cruelty and profligacy, using the power of a king with the temper of a slave ('Hist' 5. 9.); and Josephus s statement that no sooner was Felix recalled from his government than the chief men among the Jews at Caesarea went up to Rome to accuse him before Nero, when he narrowly escaped punishment through the influence of his brother Pallas. <span class="cmt_word">By thy providence</span>. "Providentia Caesaris" is a common legend on Roman coins (Alford). <span class="cmt_word">Evils are corrected</span>. The reading of the R.T., <span class="greek">διορθώματα</span>, meaning "reforms," occurs only here, but, like the kindred <span class="greek">κατορθώματα</span> of the T.R., is a medical term. <span class="greek">Διόρθωσις</span>, reformation, is found in <a href="/hebrews/9-10.htm">Hebrews 9:10</a>. The <span class="greek">κατορθώματα</span> of the T.R. (which also occurs nowhere else in the New Testament) means, in its classical use, either "successful actions" or "right actions;" <span class="greek">κατορθόω</span> is to "bring things to a successful issue." Possibly Tertullus may have had in view the successful attack on the Egyptian impostor (see <a href="/acts/21-38.htm">Acts 21:38</a>, note), or the wholesale crucifixion of Sicarii and other disturbers of the public peace. </div> <div class="versenum"><a href="/acts/24-3.htm">Acts 24:3</a></div><div class="verse">We accept <i>it</i> always, and in all places, most noble Felix, with all thankfulness.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> <span class="accented">- In all ways</span> for <span class="accented">always</span>, A.V.; <span class="accented">excellent</span> for <span class="accented">noble</span>, A.V. Meyer connects <span class="cmt_word">in all ways and in all places</span> with the preceding <span class="greek">διορθωμάτων γινομένων</span>: "reforms and improvements that have taken place on all sides and in all places." <span class="greek">Πάντῃ</span> or <span class="greek">πάντη</span>, found only here in the New Testament, means "on all sides," " in every direction." </div> <div class="versenum"><a href="/acts/24-4.htm">Acts 24:4</a></div><div class="verse">Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> <span class="accented">- But</span> for <span class="accented">notwithstanding</span>, A.V.; <span class="accented">I entreat thee</span> for <span class="accented">I pray thee</span>, A.V.; <span class="accented">to hear</span> for <span class="accented">that thou wouldest hear</span>, A.V. <span class="cmt_word">Of thy clemency</span> (<span class="greek">τῇ σῇ ἐπιεικείᾳ</span>). The word is rendered "gentleness" in <a href="/2_corinthians/10-1.htm">2 Corinthians 10:1</a>, where alone it occurs in the New Testament; <span class="greek">ἐπιείκης</span> is most frequently rendered "gentle" (l Timothy 3:3 (R.V.); <a href="/titus/3-2.htm">Titus 3:2</a>; <a href="/james/3-17.htm">James 3:17</a>; <a href="/1_peter/2-18.htm">1 Peter 2:18</a>). <span class="cmt_word">A few words</span>. The Greek has <span class="greek">συντόμως</span>, briefly, concisely, found only here in the New Testament, but common in classical Greek and especially in medical writers, where it means "rapidly," "in a short time." </div> <div class="versenum"><a href="/acts/24-5.htm">Acts 24:5</a></div><div class="verse">For we have found this man <i>a</i> pestilent <i>fellow</i>, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> <span class="accented">- Insurrection</span> for <span class="accented">sedition</span>, A.V. and T.R. <span class="cmt_word">We have found</span> (<span class="greek">εὑρόντες</span>). The construction of the sentence is an anacoluthon. The participle is not followed, as it should be, by a finite verb, <span class="greek">ἐκρατήσαμεν</span> (in ver. 6), but the construction is changed by the influence of the interposed sentence, "who moreover assayed to profane the temple," and so, instead of <span class="greek">ἐκρατήσαμεν αὐτόν</span>, we have <span class="greek">ὅν καὶ ἐκρατήσαμεν</span>. <span class="cmt_word">A pestilent fellow</span> (<span class="greek">λοιμόν</span>); literally, a <span class="accented">pestilence</span>; as we say, "a pest," "a plague," or "a nuisance," like the Latin <span class="accented">pestis.</span> It only occurs here in the New Testament, but is of frequent use in the LXX., as <span class="accented">e.g.</span> <a href="/1_samuel/2-12.htm">1 Samuel 2:12</a>; <a href="/1_samuel/10-27.htm">1 Samuel 10:27</a>, and 1 Sam 25:25, <span class="greek">υἱοὶ</span> <span class="greek">λοιμοὶ</span>, "sons of Belial;" 1 Macc. 10:61 1 Macc. 15:3 <span class="greek">ἄνδρες λοιμοί</span>: and 15:21, simply <span class="greek">λοιμοὶ</span> (rendered "pestilent fellows" in the A.V.), and elsewhere as the rendering of other Hebrew words. It is occasionally used also in this sense by classical writers. <span class="cmt_word">A mover of insurrections</span> (<span class="greek">στάσεις</span>, R.T.). This was the charge most likely to weigh with a Roman procurator in the then disturbed and turbulent state of the Jewish mind (camp. <a href="/luke/23-2.htm">Luke 23:2</a>; <a href="/john/19-12.htm">John 19:12</a>). Felix himself had had large experience of Jewish insurrections. The Jewish riots at Philippi (<a href="/acts/16-20.htm">Acts 16:20</a>), at Thessalonica (<a href="/acts/17-6.htm">Acts 17:6</a>), at Corinth (<a href="/acts/18-12.htm">Acts 18:12</a>), at Ephesus (<a href="/acts/19-29.htm">Acts 19:29</a>), and at Jerusalem (<a href="/acts/21-30.htm">Acts 21:30</a>), would give color to the accusation. <span class="cmt_word">The world</span> (<span class="greek">ἥ οἰκουμένη</span>). The Roman, or civilized, world (Luke it. l; Luke 4:5, etc.). <span class="cmt_word">Ringleader</span>; <span class="greek">πρωτοστάτης</span>, only here in the New Testament, but used by the LXX. in <a href="/job/15-24.htm">Job 15:24</a>, and not uncommon in classical Greek, as a military term, equivalent to the first, <span class="accented">i.e.</span> the right-hand man in the line. Also, in the plural, the soldiers in the front rank. <span class="cmt_word">The sect of the Nazarenes</span>. As our Lord was contemptuously called "The Nazarene "(<a href="/matthew/26-71.htm">Matthew 26:71</a>), so the Jews designated his disciples" Nazarenes." They would not admit that they were Christians, <span class="accented">i.e.</span> disciples of the Messiah. </div> <div class="versenum"><a href="/acts/24-6.htm">Acts 24:6</a></div><div class="verse">Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> <span class="accented">- Moreover assayed</span> for <span class="accented">also hath gone about</span>, A.V.; <span class="accented">on whom also we laid hold</span> for <span class="accented">whom we took</span>, A.V. <span class="cmt_word">To profane the temple</span>. The same false charge as was made in <a href="/acts/21-28.htm">Acts 21:28</a>. The remainder of ver. 6, after the words "on whom we laid hold," the whole of ver. 7, and the first clause of ver. 8, are omitted in the R.T. on the authority of <span class="hebrew">א</span>, A, B, G, H, etc. But the propriety of the omission is doubtful (Alford, Bishop Jacobson, Plumptre), though sanctioned by Mill, Bengel, Griesbach, Lachmann, and Tisehendorf (Meyer). If the words are not genuine, it is a marvelously skilful interpolation, fitting into the place so exactly both at the beginning and at the end, and supplying a manifest want in the speech of Tertullus. (For the statement in ver. 8 A.V., camp. <a href="/acts/23-30.htm">Acts 23:30</a>.) </div> <div class="versenum"><a href="/acts/24-7.htm">Acts 24:7</a></div><div class="verse">But the chief captain Lysias came <i>upon us</i>, and with great violence took <i>him</i> away out of our hands,</div><div class="comm"></div> <div class="versenum"><a href="/acts/24-8.htm">Acts 24:8</a></div><div class="verse">Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> <span class="accented">- From whom thou wilt be able, by examining him thyself, to take</span> for <span class="accented">by examining of whom thyself mayest take</span>, A.V. According to the R.V., <span class="cmt_word">whom</span> refers to St. Paul, but according to the A.V., to Lysias. This last agrees with ver. 22. <span class="cmt_word">By examining him</span>; <span class="greek">ἀνακρίνας</span> (<a href="/luke/23-14.htm">Luke 23:14</a>; <a href="/acts/4-9.htm">Acts 4:9</a>; <a href="/acts/12-19.htm">Acts 12:19</a>; <a href="/acts/17-11.htm">Acts 17:11</a>; <a href="/acts/28-18.htm">Acts 28:18</a>; elsewhere only in St. Paul's Epistles). In <a href="/acts/25-26.htm">Acts 25:26</a> the kindred <span class="greek">ἀνάκρισις</span>, examination, is used. </div> <div class="versenum"><a href="/acts/24-9.htm">Acts 24:9</a></div><div class="verse">And the Jews also assented, saying that these things were so.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> <span class="accented">- Joined in the charge</span> for <span class="accented">assented</span>, A.V. and T.R.; <span class="accented">affirming</span> for <span class="accented">saying</span>, A.V. <span class="cmt_word">Joined in the charge</span>. The reading of the R.T., <span class="greek">συνεπέθεντο</span>, means "joined in the attack upon," as in the LXX. of <a href="/deuteronomy/32-27.htm">Deuteronomy 32:27</a> ("behave themselves strangely," A.V.); <a href="/psalms/3-6.htm">Psalm 3:6</a> (Codex Alexandrinus; "set themselves against me," A.V.) The <span class="greek">συνέθεντο</span> of the T.R. means "agreed" (as <a href="/john/9-22.htm">John 9:22</a>), "assented." </div> <div class="versenum"><a href="/acts/24-10.htm">Acts 24:10</a></div><div class="verse">Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> <span class="accented">- And when the governor</span>, etc., <span class="accented">Paul answered</span> for <span class="accented">then Paul, after that the governor</span>, etc., <span class="accented">answered</span>, A.V.; <span class="accented">cheerfully</span> for <span class="accented">the more cheerfully</span>, A.V. and T.R.; <span class="accented">make my</span> defense for <span class="accented">answer for myself</span>, A.V. <span class="cmt_word">Forasmuch as I know</span>, etc. St. Paul, with inimitable skill, pitched upon the one favorable side of his judge's person, viz. his long experience in Jewish affairs, and made it the subject of his opening reference - a courteous and conciliatory reference, in striking contrast with the false, fulsome flattery of Tertullus. <span class="cmt_word">Of many years</span>. If Paul was speaking in the year A.D. , and Felix had been governor only since A.D. , "many years" was rather an hyperbole. But Tacitus expressly states that Felix was joint procurator with Cumanus; and therefore he had been a judge to the Jewish nation long before the banishment of Cumanus. Tacitus's authority is infinitely superior to that of Josephus, and this passage strongly supports the statement of Tacitus ('Annal.,' 12:54). <span class="cmt_word">Make my defense</span> (<span class="greek">τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι</span>). For the word <span class="greek">ἀπολογοῦμαι</span>, and for the situation of St. Paul, and for the gracious promise provided for such situation, see <a href="/luke/12-12.htm">Luke 12:12</a>; <a href="/luke/21-15.htm">Luke 21:15</a>; see too <a href="/acts/19-33.htm">Acts 19:33</a>; <a href="/acts/25-8.htm">Acts 25:8</a>; <a href="/acts/26.htm">Acts 26</a>. l, 2; and for the use of <span class="greek">ἀπολογία</span>, see <a href="/acts/22-1.htm">Acts 22:1</a>, note. </div> <div class="versenum"><a href="/acts/24-11.htm">Acts 24:11</a></div><div class="verse">Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> <span class="accented">- Seeing that thou canst take knowledge</span> for <span class="accented">because that thou mayest understand</span>, A.V. and T.R.; <span class="accented">it is act more than</span> for <span class="accented">there are yet but</span>, A.V.; <span class="accented">I went up to worship at Jerusalem</span> for I <span class="accented">went up to Jerusalem for to worship</span>, A.V. <span class="cmt_word">Twelve days</span>. These days may be thus reckoned: <span class="p"><br /><br /></span><span class="note_emph">(1)</span> arrival at Jerusalem (<a href="/acts/21-15.htm">Acts 21:15</a>); <span class="p"><br /><br /></span><span class="note_emph">(2)</span> Visit to James and the ciders (<a href="/acts/21-18.htm">Acts 21:18</a>); <span class="p"><br /><br /></span><span class="note_emph">(3)</span> first day of purification (<a href="/acts/21-26.htm">Acts 21:26</a>); <span class="p"><br /><br /></span><span class="note_emph">(4)</span> second day of purification; <span class="p"><br /><br /></span><span class="note_emph">(5)</span> the third day; <span class="p"><br /><br /></span><span class="note_emph">(6)</span> the fourth day; <span class="p"><br /><br /></span><span class="note_emph">(7)</span> the fifth day, when the tumult took place (<a href="/acts/21-27.htm">Acts 21:27</a>); <span class="p"><br /><br /></span><span class="note_emph">(8)</span> Paul brought before the Sanhedrim; <span class="p"><br /><br /></span><span class="note_emph">(9)</span> the conspiracy of the forty Jews, Paul leaves Jerusalem for Caesarea - the first of the five days mentioned in <a href="/acts/24-1.htm">Acts 24:1</a>; <span class="p"><br /><br /></span><span class="note_emph">(10)</span> arrival of St. Paul" next day" at Caesarea, and lodged in the pretorium - second of the five days (<a href="/acts/23-32.htm">Acts 23:32, 35</a>); <span class="p"><br /><br /></span><span class="note_emph">(11)</span> Paul in Herod's judgment hall - third of the five days; <span class="p"><br /><br /></span><span class="note_emph">(12)</span> ditto - fourth of the five days; <span class="p"><br /><br /></span><span class="note_emph">(13)</span> the current day, being also the fifth day of those mentioned in <a href="/acts/24-1.htm">Acts 24:1</a>. The mention of the brief time of twelve days shows the narrow limits of time within which the crime must have been committed, while the adroit mention of the purpose of his visit, to worship, would show how unlikely it was that he should have gone with any evil intent. </div> <div class="versenum"><a href="/acts/24-12.htm">Acts 24:12</a></div><div class="verse">And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> <span class="accented">- Neither in the temple did they find me</span> for <span class="accented">they neither found me in the temple</span>, A.V.; or <span class="accented">stirring up a crowd</span> for <span class="accented">neither raising up the people</span>, A.V.; <span class="accented">nor... nor</span> for <span class="accented">neither</span>... <span class="accented">nor</span>, A.V. <span class="cmt_word">Stirring up a crowd</span>. The reading of the R.T. is <span class="greek">ἐπίστασιν</span> <span class="greek">ποιοῦντα ὄχλου</span>, which must mean "a stoppage of the crowd," in which sense it is a medical term. But Meyer thinks it is a mere clerical error for the reading of the T.R. <span class="greek">ἐπισύστασιν</span>, which is used in the LXX for "a tumultuous assembly" (<a href="/numbers/26-9.htm">Numbers 26:9</a>; 3Esdr. 25:9), and in Josephus, 'Contr. Apion.,' 1:20, of a conspiracy or revolt. In the LXX. also the verb <span class="greek">ἐπισυνίσταμαι</span> means "to rise in revolt against" (<a href="/numbers/14-25.htm">Numbers 14:25</a>; <a href="/numbers/16-19.htm">Numbers 16:19</a>; <a href="/numbers/26-9.htm">Numbers 26:9</a>). </div> <div class="versenum"><a href="/acts/24-13.htm">Acts 24:13</a></div><div class="verse">Neither can they prove the things whereof they now accuse me.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> <span class="accented">- Prove to thee</span> for <span class="accented">prove</span>, A.V. <span class="cmt_word">Prove</span> (<span class="greek">παραστῆσαι</span>); see <a href="/acts/1-3.htm">Acts 1:3</a>, note. </div> <div class="versenum"><a href="/acts/24-14.htm">Acts 24:14</a></div><div class="verse">But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="accented">A</span> <span class="accented">sect</span> for <span class="accented">heresy</span>, A.V.; <span class="accented">serve</span> for <span class="accented">worship</span>, A.V.; <span class="accented">our</span> for <span class="accented">my</span>, A.V. (<span class="accented">my is</span> better, as following "I serve," and addressed to a Roman judge); <span class="accented">which are according to the Law, and which are written in the prophets</span> for <span class="accented">which are written in the Law and in the prophets</span>, A.V. <span class="accented"><span class="cmt_word"></span>A sect,</span> This, of course, refers to this expression of Tertullus in verse 5, <span class="greek">Πρωτοστάτης τῆς τῶν Ναζωραίων</span> <span class="greek">αἱρέσεως</span>, "Ringleader of the sect of the Nazarenes." The word <span class="greek">αἵρεσις</span>, which means primarily "choice," has not necessarily or even ordinarily a bad sense. In classical Greek its secondary sense was a "sect" or "school" of philosophy, Academics, Peripatetics, Stoics, Epicureans, etc. The Jews applied it to their own different schools of thought. So in <a href="/acts/5-17.htm">Acts 5:17</a> we read, <span class="greek">Αἵρεσις</span> <span class="greek">τῶν Σαδδουκαίων</span>, "<span class="accented">The</span> sect of the Sadducees;" in <a href="/acts/15-5.htm">Acts 15:5</a>, <span class="greek">Αἵρεσις τῶν Φαρισαίων</span>, "<span class="accented">The</span> sect of the Pharisees;" in <a href="/acts/26-5.htm">Acts 26:5</a> St. Paul speaks of himself as having been a Pharisee, <span class="greek">Κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς</span> <span class="greek">ἡμετέρας θρησκείας</span>, "After the straitest sect of our religion" (see too <a href="/acts/28-22.htm">Acts 28:22</a>). It begins to have a bad sense in St. Paul's Epistles (<a href="/1_corinthians/11-19.htm">1 Corinthians 11:19</a>; <a href="/galatians/5-20.htm">Galatians 5:20</a>; and <a href="/2_peter/2-1.htm">2 Peter 2:1</a>, <span class="greek">αἱρέσεις ἀπωλείας</span>, where, however, it gets its bad sense from the <span class="greek">ἀπωλείας</span> joined to it). In ecclesiastical writers it came to have its worst sense of "heresy" <span class="accented">as</span> something worse even than "<span class="accented">schism."</span> In this reference to Tertullus's phrase, St. Paul seems hardly to admit that Christianity was properly called "a sect" by the Jews, but gives it the milder term of "the Way" (see <a href="/acts/9-2.htm">Acts 9:2</a>, note). <span class="cmt_word">The God of our [my] father</span> (<span class="greek">τῷ πατρῳ Θεῷ</span>); comp. <a href="/galatians/1-14.htm">Galatians 1:14</a>; and <a href="/acts/22-3.htm">Acts 22:3</a>; <a href="/acts/28-17.htm">Acts 28:17</a>. Observe how St. Paul throughout insists that, in becoming a Christian, he had not been disloyal to Moses, or the Law, or the prophets, or to the religion of his fathers, but quite the contrary. <span class="cmt_word">According to the Law</span>. <span class="greek">Κατὰ τὸν νόμον</span> may mean either, as in the R.V., "according to the Law," or, as Meyer takes it, "throughout the Law," and then is better coupled, as in the A.V., with <span class="greek">τοῖς γεγραμμένοις</span>. <span class="cmt_word">The Law, and... the prophets</span> (as <a href="/matthew/5-17.htm">Matthew 5:17</a>; <a href="/luke/24-27.htm">Luke 24:27, 44</a>). </div> <div class="versenum"><a href="/acts/24-15.htm">Acts 24:15</a></div><div class="verse">And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> <span class="accented">- Having</span> for <span class="accented">and have</span>, A.V.; <span class="accented">these also themselves look for</span> for <span class="accented">they themselves also allow</span>, A.V.; <span class="accented">resurrection</span> for <span class="accented">resurrection of the dead</span>, A.V. and T.R. <span class="cmt_word">Which these also themselves look for</span> (see <a href="/acts/23-6.htm">Acts 23:6</a>). <span class="cmt_word">Both of the just</span>, etc. This is distinctly taught in <a href="/daniel/12-2.htm">Daniel 12:2</a> (comp. <a href="/matthew/25-46.htm">Matthew 25:46</a>; <a href="/john/5-29.htm">John 5:29</a>). </div> <div class="versenum"><a href="/acts/24-16.htm">Acts 24:16</a></div><div class="verse">And herein do I exercise myself, to have always a conscience void of offence toward God, and <i>toward</i> men.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> <span class="accented">- Herein... also</span> for <span class="accented">and hereby</span>, A.V. and T.R.; <span class="accented">to have a conscience</span>... <span class="accented">always</span> for <span class="accented">to have always</span>, etc., A.V.; <span class="accented">and men</span> for <span class="accented">and toward men</span>, A.V. (For the sentiment, comp. <a href="/acts/23-1.htm">Acts 23:1</a>.) <span class="cmt_word">Herein</span> (<span class="greek">ἐν</span> <span class="greek">τόυτῳ</span>); <span class="accented">i.e. on this account</span>, under these circumstances supplying the ground and cause of my action (comp. <a href="/john/16-30.htm">John 16:30</a>). So, too, <a href="/matthew/6-7.htm">Matthew 6:7</a>, <span class="greek">Ἐν τῇ πολυλογίᾳ αὐτῶν</span> means "On account of their much speaking." <span class="cmt_word">I exercise myself</span>; <span class="greek">ἀσκῶ</span>, here only in the New Testament, but frequent in medical writers for "to practice" the medical art. </div> <div class="versenum"><a href="/acts/24-17.htm">Acts 24:17</a></div><div class="verse">Now after many years I came to bring alms to my nation, and offerings.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">After many years</span>; or, <span class="accented">several years.</span> St. Paul's last visit to Jerusalem was that mentioned in <a href="/acts/18-22.htm">Acts 18:22</a>. Since then he had spent "some time" (<span class="greek">χρόνον</span> <span class="greek">τινά</span>) at Antioch, had gone over all the country of Phrygia and Galatia, had come to Ephesus, and stopped between two and three years there, had gone through Macedonia, had spent three months at Corinth, had returned to Macedonia, and from thence had come to Jerusalem in about fifty days. All which must have occupied four or five years - from A.D. to A.D. - according to most chronologers. Evidently Paul had not been plotting seditious movements at Jerusalem, where he had only arrived twelve days before, for a purely benevolent and pious purpose, after an absence of four or five years <span class="cmt_word">Alms... and offerings</span>. Those of which he speaks in <a href="/1_corinthians/16-1.htm">1 Corinthians 16:1-4</a>; <a href="/2_corinthians/8.htm">2 Corinthians 8</a>; <a href="/romans/15-25.htm">Romans 15:25, 26, 31</a>. To this may be added "the charges" for which he made himself answerable for the poor Nazarites (<a href="/acts/21-24.htm">Acts 21:24, 26</a>). </div> <div class="versenum"><a href="/acts/24-18.htm">Acts 24:18</a></div><div class="verse">Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> <span class="accented">- Amidst which</span> for <span class="accented">whereupon</span>, A.V. and T.R.; <span class="accented">they found me purified in the temple with no crowd, nor yet with tumult: but there were certain Jews from Asia</span> for <span class="accented">certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult</span>, A.V. and T.R. <span class="cmt_word">Amidst which</span> (<span class="greek">ἐν</span> <span class="greek">αϊς</span>, R.T.) refers to the alms and offerings The T.R. has <span class="greek">ἐν οϊς</span>, "<span class="accented">under</span> which circumstances," "at the transaction of which deeds," or, briefer, "whereupon," A.V. <span class="cmt_word">But there were</span>. Most manuscripts followed by the R.T., read <span class="greek">τινὲς δὲ ἀπὸ τῆς Ασίας</span>, thus giving a broken unfinished sentence instead of the plain and complete one of the T.R., which agrees, moreover, exactly with <a href="/acts/21-27.htm">Acts 21:27</a>. </div> <div class="versenum"><a href="/acts/24-19.htm">Acts 24:19</a></div><div class="verse">Who ought to have been here before thee, and object, if they had ought against me.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> <span class="accented">- To make accusation</span> for <span class="accented">object</span>, A.V. The sense is exactly the same. </div> <div class="versenum"><a href="/acts/24-20.htm">Acts 24:20</a></div><div class="verse">Or else let these same <i>here</i> say, if they have found any evil doing in me, while I stood before the council,</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - Men <span class="accented">themselves</span> for <span class="accented">same here</span>, A.V.; <span class="accented">what wrong-doing they found</span> for <span class="accented">if they have found any evil doing in</span> me, A.V. and T.R.; <span class="accented">when</span> for <span class="accented">while</span>, A.V. <span class="cmt_word">Let these men themselves</span>. Since the Asiatic Jews are not here to bear witness, let these men who are here speak for themselves as to what they witnessed in the Sanhedrim. </div> <div class="versenum"><a href="/acts/24-21.htm">Acts 24:21</a></div><div class="verse">Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> <span class="accented">- Before you</span> for <span class="accented">by you</span>, A.V. and T.R. (<span class="greek">ἐπί</span> for <span class="greek">ὑπό</span>). Ex<span class="cmt_word">c</span>ept (<span class="greek">ἤ</span>): <span class="greek">ἄλλο</span>, else, is understood after <span class="greek">τί</span>, so that <span class="greek">ἤ</span> is equivalent to <span class="greek">εἴ μή</span>. <span class="cmt_word">Touching the resurrection</span> (see <a href="/acts/23-6.htm">Acts 23:6</a>, where the exact words are," Touching the hope and resurrection of the dead, I am called in question "). </div> <div class="versenum"><a href="/acts/24-22.htm">Acts 24:22</a></div><div class="verse">And when Felix heard these things, having more perfect knowledge of <i>that</i> way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> <span class="accented">- But Felix, having more exact knowledge concerning the Way, deferred them, saying</span> for <span class="accented">and whoa Felix heard these things having more perfect knowledge of that way, he deferred them, and said</span>, A.V. and T.R.; <span class="accented">determine</span> for <span class="accented">know the uttermost of</span>, A.V. <span class="cmt_word">Having more exact knowledge</span>, etc. At Caesarea, Felix must have seen and heard something of Christianity. The conversion of Cornelius with his household and friends, men belonging to the dominant Roman power; the work of Philip the evangelist, residing probably for some years at Caesarea, and working among Romans as well as Jews, must have given Felix some knowledge of "the Way." He would learn something, too, both of Judaism and Christianity from Drusilla, his wife (ver. 24, note). <span class="cmt_word">When Lysias... shall come</span> (see vers. 7, 8, and note). <span class="cmt_word">I will determine</span> (<span class="greek">διαγνώσομαι</span>); see above, <a href="/acts/23-15.htm">Acts 23:15</a>, where the verb is in the active voice, and is rendered in the R.V. "to judge." The idea of the word is "to know with discrimination;" and this is the sense it has in medical writers, who use it very frequently; as <span class="accented">e.g.</span> Galen says, <span class="greek">Πρῶτον</span> <span class="greek">γὰρ διαγνῶναι χρὴ τί ποτέ ἐστὶ πάθος</span> (quoted by Hobart). Hence the "diagnosis" of an illness (<a href="/acts/23-15.htm">Acts 23:15</a>). </div> <div class="versenum"><a href="/acts/24-23.htm">Acts 24:23</a></div><div class="verse">And he commanded a centurion to keep Paul, and to let <i>him</i> have liberty, and that he should forbid none of his acquaintance to minister or come unto him.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> <span class="accented">- Gave order to the</span> for com<span class="accented">manded a</span>, A.V.; <span class="accented">that he should be kept in charge</span> for <span class="accented">to keep Paul</span>, A.V. and T.R.; <span class="accented">and should have indulgence</span> for <span class="accented">and to let him have liberty</span>, A.V.; <span class="accented">not to forbid any of his friends</span> for <span class="accented">that he should forbid none of his acquaintance</span>, A.V.; <span class="accented">to minister unto him</span> for <span class="accented">to minister or come unto him</span>, A.V. and T.R. <span class="cmt_word">Indulgence</span> (<span class="greek">ἄνεσις</span>); literally, <span class="accented">relaxation</span>, viz. of the prison restraints and confinement. The word is used in the LXX. of <a href="/2_chronicles/23-15.htm">2 Chronicles 23:15</a>, <span class="greek">ἔδωκαν αὐτῃ</span> <span class="greek">ἄνεσιν</span>, <span class="accented">i.e.</span> those who had taken Athaliah prisoner, "let her loose" till she got out of the temple court. It is also a common medical term for the cessation or remission of pain or disease. St. Paul uses it four times in his Epistles for "rest" or "ease" (<a href="/2_corinthians/2-13.htm">2 Corinthians 2:13</a>; <a href="/2_corinthians/7-5.htm">2 Corinthians 7:5</a>; <a href="/2_corinthians/8-13.htm">2 Corinthians 8:13</a>; <a href="/2_thessalonians/1-7.htm">2 Thessalonians 1:7</a>). Doubtless St. Luke was thus enabled to be much with St. Paul during his imprison merit, and, as suggested above, to have his help in writing his Gospel. </div> <div class="versenum"><a href="/acts/24-24.htm">Acts 24:24</a></div><div class="verse">And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> <span class="accented">- But</span> for <span class="accented">and</span>, A.V.; <span class="accented">Felix came</span> for <span class="accented">when Felix came</span>, A.V.; <span class="accented">Drusilla, his wife</span> for <span class="accented">his wife Drusilla</span>, A.V.; <span class="accented">and sent</span> for <span class="accented">he sent</span>, A.V.; <span class="accented">Christ Jesus</span> for <span class="accented">Christ</span>, A.V. and T.R. <span class="cmt_word">Came</span>; <span class="greek">παραγενόμενος</span>, a very favorite word with St. Luke, occurring twenty-nine times in his Gospel and the Acts. It implies that Felix had been absent from Caesarea for some days after the trial. <span class="cmt_word">Drusilla</span>. She was, according to Josephus ('Ant. Jud.,' 20. 7:1, 2) the daughter of Herod Agrippa I., who "killed James with the sword" (<a href="/acts/12-1.htm">Acts 12:1, 2</a>), and died shortly afterwards. She was first the wife of Azizus, King of Emesa; but Felix, becoming enamored of her on account of her singular beauty, employed a certain magician, a Jew named Simon, to entice her away from her husband, and persuade her to marry him, contrary, as Josephus says, to the institutions of her country. She perished, with Agrippa, her only son by Felix, in the eruption of Vesuvius, in the reign of Titus (Josephus, as above). Tacitus says that Drusilla, the wife of Felix, was granddaughter of Antony and Cleopatra. But he seems to have confounded her with another of the three royal wives of Felix, mentioned by Suetonius in 'Claudius;' unless, perchance, as has been conjectured, be had two wives of the name of Drusilla, of whom one was, as Tacitus says, granddaughter of Antony, by being the daughter of King Juba and Cleopatra Selene, Antony's daughter (see note in Whiston's 'Josephus,' and in Kuinoel, on <a href="/acts/23-24.htm">Acts 23:24</a>). But there is no certainty on the subject. Only Josephus's detailed account of Drusilla, the wife of Felix, agrees with St. Luke's statement that she "was a Jewess," and is beyond doubt true. </div> <div class="versenum"><a href="/acts/24-25.htm">Acts 24:25</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> <span class="accented">- And temperance</span> for <span class="accented">temperance</span>, A.V.; <span class="accented">the judgment</span> for <span class="accented">judgment</span>, A.V.; <span class="accented">was terrified</span> for <span class="accented">trembled</span>, A.V.; <span class="accented">and when</span> for <span class="accented">when</span>, A.V.; <span class="accented">call thee unto me</span> for <span class="accented">call for thee</span>, A.V. </div> <div class="versenum"><a href="/acts/24-26.htm">Acts 24:26</a></div><div class="verse">He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> <span class="accented">- Withal</span> for <span class="accented">also</span>, A.V.; <span class="accented">would be</span> for <span class="accented">should have been</span>, A.V.; <span class="accented">that he might loose him</span> is omitted in the R.T. and R.V.; <span class="accented">wherefore also</span> for <span class="accented">wherefore</span>, A.V. <span class="cmt_word">Sent for him the oftener</span>. The mixture of conviction with covetousness in the mind of Felix as the motive for seeing Paul is observable. As in other cases of double-mindedness, the convictions were doubtless stifled by the corrupt avarice, and so came to nothing. </div> <div class="versenum"><a href="/acts/24-27.htm">Acts 24:27</a></div><div class="verse">But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> <span class="accented">- When two years were fulfilled</span> for <span class="accented">after two years</span>, A.V.; <span class="accented">Felix was succeeded by Porcius Festus</span> for <span class="accented">Porcius Festus came into Felix</span> <span class="accented">room</span>, A.V.; <span class="accented">desiring to gain</span> favor <span class="accented">with the Jews</span> for <span class="accented">willing to show the Jews a pleasure</span>, A.V.; <span class="accented">in bonds</span> for <span class="accented">bound</span>, A.V.; <span class="accented">Felix</span> is also transposed. <span class="cmt_word">Was succeeded by</span>; <span class="greek">ἔλαβε διάδοχον</span>. This word occurs only here in the New Testament, but is used twice in Ecclesiasticus. It is also, as above noted, the identical word used by Josephus of Festus. But in <a href="/acts/25-1.htm">Acts 25:1</a> Festus's government is called an <span class="greek">ἐπαρχία</span>, and Josephus ('Ant. Jud.,' 20. 8:11) calls Festus an <span class="greek">ἔπαρχος</span>, instead of the more usual <span class="greek">ἐπίτροπος</span>. Could Josephus have seen the Acts of the Apostles? <span class="cmt_word">Porcius Fetus</span>. Josephus speaks of him as sent by Nero to be the "successor" (<span class="greek">διάδοχος</span>) of Felix ('Ant. Jud.,' 20. 8:9; 'Bell. Jud.,' 2. 14:1). Nothing is known of him from Tacitus or other Latin historians, and he appears from Josephus's account to have held the government for a very short time, probably less than two years, when he died ('Ant. Jud.,' 20. 9:1). But the impression derived from Josephus is the same as that conveyed by St. Luke, that he was a just and upright ruler, in marked contrast with Felix his predecessor, and his successors Albinus and Gessius Florus. <span class="cmt_word">Desiring to gain favor</span> <span class="greek">χάριτι καταθέσθαι</span>); literally, <span class="accented">to lay up in store good will</span>, or favor, or <span class="accented">a boon</span>, to be requited at some future period. A frequent phrase in the best classical authors. Felix had good reason thus to try and put the Jews under obligation to him at the close of his government. For the danger was great to the retiring governor of complaints being sent to the emperor of oppression and plunder, which were often listened to and punished. Josephus relates, in point of fact, that the chief Jews in Caesarea sent an embassy to Rome to lodge a charge against Felix before Nero; and that he only escaped punishment by the influence of his brother Pallas ('Ant. Jud.,' 20. 8:9). The scene in this chapter is a very striking one, depicted with admirable simplicity and force. The bloated slave sitting on the seat of judgment and power, representing all the worst vices of Roman degeneracy. The beads of the sinking Jewish commonwealth, blinded by bigotry and nearly mad with hatred, forgetting for the moment their abhorrence of their Roman masters, in their yet deeper detestation of the Apostle Paul. The hired advocate with his fulsome flattery, his rounded periods, and his false charges. And then the great apostle, the noble confessor, the finished Christian gentleman, the pure-minded, upright, and fearless man, pleading his own cause with consummate force and dignity, and overawing his heathen judge by the majesty of his character. It is a graphic description of s very noble scene. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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