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B.—JUDICIAL PROCEEDINGS BEFORE FELIX; PAUL DEFENDS HIMSELF AGAINST THE CHARGES THAT ARE BROUGHT FORWARD; THE DECISION IS, HOWEVER, POSTPONED
10Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as [As] I know that thou hast been of [for] many years a judge unto [over] this nation, I do [can] the more [om. the more] cheerfully answer for myself: 11Because that thou mayest understand [For thou canst ascertain], that there are yet but [that it is not more than] twelve days since I went [came] up to Jerusalem for [in order] to worship. 12And they neither found me in the temple [And neither in the temple did they find me] disputing with any man, neither [or] raising up [a tumult of]the people, neither [nor] in the synagogues, nor in the city: 13Neither [Nor] can theyprove the things whereof [of which] they now accuse me. 14But this I confess unto thee, that after the way which they call heresy [a sect (as in ver 5)], so worship I the God of my fathers, believing all things which are written in the law and in theprophets: 15And have hope toward God, [for] which they themselves also allow [wait, namely], that there shall be a resurrection of the dead [om. of the dead], both of the just and [of the] unjust. 16And herein [at the same time] do I exercise myself, to have always a conscience void of offence toward God, and toward men. 17Now [But] after many [several] years I came [in order] to bring alms to my nation, andofferings. 18Whereupon certain Jews from Asia [Wherein they] found me [after I had] purified [myself] in the temple, neither with multitude [noise, ὄ÷ëïí ], nor with tumult. 19Who [But they were certain Jews from Asia, who] ought to have been here [have appeared] before thee, and object [accused me], if they had aught againstme. 20Or else let these same here say, if they have found any evil doing [wrong act]in me, while [when] I stood before the [chief] council, 21Except it be for this one voice [word, öùíῆò ], that I cried standing among them, Touching the resurrection ofthe dead I am called in question [I am tried] by you this day. 22And when Felix heard these things [But Felix deferred their case], having [because he had a] more perfect knowledge of that [the ôῆò ] way, he deferred them [om. he deferred them], and said, When Lysias the chief captain [tribune] shall come down, I will know the uttermost of your matter [I shall inquire fully into your case]. 23And he [He also, ôå ] commanded a [the, ôῷ ] centurion to keep Paul [guard him], and to let him have liberty [relief], and that he should forbid none of his acquaintance [friends, ôῶí ἰäßùí ] to minister or come [om. or come] unto him.
b. That by thee we enjoy great quietness[peace].—The rhetorician commences his address with gross flatteries, designed to secure the favor of the judge for the party which he represents. 1. He extols the profound peace, for which they are indebted to Felix. It was, in truth, the primary duty of a procurator to secure peace for his country, and his chief distinction, when he succeeded. Congruit bono et gravi præsidi, ut pacata sit provincia. (Ulpianus, De officio præsidis). Now Felix had, to a certain extent, put an end to the disturbances which had been caused in part by political discontent, and in part by a depraved thirst for plunder. But he did not hesitate, on the other hand, to employ sicarii in assassinating the high priest Jonathan; and his general conduct was characterized by such violent passions and such selfishness, that he rather aroused than calmed the spirit of rebellion. Hence the first sentence of Tertullus contained a falsehood. 2. The orator next mentions the excellent arrangements, the happy results ( êáôïñèþìáôá ), which the provident administration of Felix had secured for the people of Israel. [“The Vulgate version (multa corrigantur) which makes it mean reformatory measures, rests upon another reading ( äéïñèùìÜôùí for êáôïñèùìÜôùí )found in several of the oldest manuscripts, but not regarded by the critics as the true text.” (Alex.).—Alf. retains êáôïñ . of text. rec. with G. H., but Lach., Tisch., and Born., read äéïñ . with A. B. E. and also Cod. Sin.—Tr.]. This statement, too, was, in view of the arbitrary rule of the man, and his base character (servile ingenium, libido, Tac. Hist. V. 9.) an impudent falsehood. 3. The falsity of the assertion that the Jewish nation was, at all times and in all places, grateful to Felix for his services, was subsequently demonstrated, when the Jews themselves accused him at Home, after he had been recalled (Jos. Antiq. xx. 8. 9.). Ἐãêüðôù , Act_24:4, means to hinder, interrupt, detain. [“The promise (of Tertullus) to be brief ( óõíôüìùò ) might almost seem to have been caused by some appearance of impatience in the Procurator, at the prospect of a formal and elaborate harangue.” (Alex.).—Tr.]. And the ἐðéåßêåéá to which the speaker appeals, as a well-known feature of the character of the procurator ( ôᾖ óῇ ἐðéåéêåßᾳ ) was by no means one for which he was distinguished.
Act_24:5-9. For we have found this man.— Åὑñüíôåò is not employed, as Bengel and others have supposed, for åὕñïìåí , but is anacoluthic.—[The regular construction would be: ἐêñáôÞóáìåí áὐôüí , in Act_24:6; see Winer: Gram. on the passage, § 45. 6. b., and § 63. I. 1.—Tr.]. The heavy charge here brought against the apostle, contains three specifications: 1. That he created disturbances in the Roman empire, among the Jews; comp. Act_17:6; Acts 2. That he was a leader of the sect of the Christians; 3. That he had attempted to profane the temple. This is the first occasion on which the name Nazarenes is introduced, as that of a sect, i.e., of the adherents of Jesus of Nazareth; it originated in Jewish views. [“His supposed birth in Nazareth was regarded as evidence that he was a false Messiah, Joh_7:42.” (Meyer).—Tr.].— ÐñùôïóôÜôçò was originally a military term, applied to a soldier at the front of the army, a file-leader. [For sect, áἱñÝóåùò , Act_24:5, see below, Exeg. note on Act_24:14-16.—Tr.]. The expression ἐðåßñáóå , Act_24:6—he attempted—is, in a juridical point of view, very skilfully chosen; it charges the prisoner only with the attempt, and not with the [overt] act itself, as was done in Act_21:28; if the prisoner should deny even the attempt, the expression would at least indicate his animus. Ðáñ ʼ ïὖ äõíÞóῃ - - ἐðéãíῶíáé , i.e., Paul himself would not be able to deny the facts as stated by Tertullus. [But “if the disputed words (see note 3 above, appended to the text) be inserted, ðáῤ ïὖ refers naturally enough to Lysias,” (Alf.).—Tr.]. Óõíåðéôßèåóèáé means: to join in the attack; the Jews united, at the close of the speech of their advocate, in making the same complaints. [“The drift of this representation (of Tertullus) was evidently to persuade Felix to give up St. Paul to the Jewish courts, in which case his assassination would have been easily accomplished.—Compare the two attempts, Act_23:15, and Act_25:3.” (Conyb. and H. II. 291.)—Tr.]
Act_24:10, Forasmuch as I know, etc.—Paul does not, like his opponent, commence with flatteries, but, by way of introduction, mentions a single well-known fact, namely, that Felix had already for a considerable time possessed the highest judicial authority in the country; he had thus acquired a personal knowledge of its public affairs, and this circumstance enables Paul, as he now remarks, to defend his cause with confidence before Felix. As the latter had obtained the office at the close of A. D. 52, or the beginning of A. D. 53 [Jos. Ant. xx. 7. 1; War, ii. 12. 8, during the twelfth year of the reign of Claudius (de Wette).—Tr.], and as the occurrence here related took place in A. D. 58, the ðïëëὰ ἔôç are, to speak more definitely, about six years—a comparatively long period, when it is considered that frequent changes of governors constituted at that time the rule. Felix had undoubtedly found many favorable opportunities for becoming acquainted with the character of the leaders of the Jews, and of the people generally; and Luke himself remarks, Act_24:22, that he had also a certain amount of knowledge respecting Christianity.
Act_24:11. Because that thou mayest understand [For thou canst ascertain] that, etc.—Paul refers to an additional circumstance which aids him in making his defence, namely, that he had very recently reached Jerusalem, and that it would therefore be very easy to investigate his whole course of procedure during the short period which had succeeded his arrival at Jerusalem. The twelve days which the apostle mentions as having since elapsed, are to be reckoned, in the following manner:—
I. The day after the arrival; visit to James, Act_21:18.
II. Levitical purification, and first visit to the temple, Act_21:26.
III. IV. V. VI. VII. The days of the Nazarite-offerings; assault on Paul, and seizure of his person, Act_21:27 ff.
VIII. The apostle before the Great Council Act_22:30; Act_23:1 ff.
IX. The conspiracy, and the discovery of it; in the evening Paul is removed from Jerusalem. Act_23:12 ff., Act_23:23; Act_23:31.
X. Arrival at Antipatris, Act_23:31.
XI. Arrival at Cesarea, Act_23:32 ff.
XII.
XIII. Proceedings before Felix, Act_24:1 ff.
Hence, the last was the fifth day ( ìåôὰ ðÝíôå ἡìÝñáò , Act_24:1) since Paul had been removed from Jerusalem, if the day of his departure be included; but the fifth had not yet elapsed, and, therefore, is not one of the whole number of twelve days; the day of his arrival at Jerusalem is also excluded. Anger: De temp. rat. p. 109 f. [The computations of various writers are noticed by Meyer, de Wette, etc.; on 1 of these Alexander remarks: “A vast amount of calculation and discussion has been lavished on the question, how these twelve days are to be reckoned, all agreeing in the only point of any moment, namely, that Paul’s statement may be justified in several ways, the variation having reference chiefly to the seven days spoken of in Act_21:27, and to the admission or exclusion of the days which had elapsed since his return to Cesarea.”—Tr.]
Act_24:12-13.—And they neither found me in the temple, etc.—[In Act_24:13, the reading of text. rec. is ïὔôå ðáñáóôῆóáé , with A. E. G. H., while Lach. and Born, read ïὐäÝ with B. which is also the reading of Cod. Sin. Winer remarks, (Gram. N. T. § 55. 6) on the passage: “ ÏὐäÝ is not here used like ïὔôå , but begins a new proposition thus: ‘neither in the temple did they find me … nor in the synagogues … and they can also not prove, etc.’ But most of the manuscripts read ïὔôå in Act_24:13. If that be the correct reading, ïὔôå — åὖñüí ìå , in Act_24:12, and ïὔôå ðáñáóôῆóáé — äýíáíôáé , in Act_24:13, regularly correspond, and the words ïὔôå ἐí ôáῖò óõíáãùãáῖò ïὔôὲ êáôὰ ôὴí ðüëéí constitute subordinate members of the former proposition.”—Tr.]. With respect to the occurrence itself, and to the accusation founded upon it, to which latter Paul now replies, he emphatically declares that he had come to Jerusalem in order to worship ( ðñïòêõíÞóùí ); he had, therefore, not opposed the worship of God in the sanctuary, as appointed by the law, but had, on the contrary, engaged in it himself; his journey had been, according to its design, a pilgrimage to the place of worship. He also denies in direct terms that he had in any manner polluted the temple, or had been the author of any disturbance, Ðáñáóôῆóáé [“after which supply ôáῦôá ” (de Wette)—Tr.], is occasionally employed by classic writers in the sense of ostendere, persuadere, probare.
Act_24:14-16. But this I confess unto thee.—These verses contain Paul’s reply to the invidious charge of Tertullus, that he was a ringleader of the sect of the Nazarenes. He boldly and joyfully confesses ( ὁìïëïãῶ ) that he is a Christian, but at the same time declines, in mild terms, to acknowledge the term áἵñåóéò , which had been used by Tertullus in an unfavorable sense, as descriptive of a sect of separatists, ( ëÝãïõóé ; opponents—Paul means—give that name to Christianity, but it is not, in reality, a sect). [“It is a vox media, indicating a school, party, but had been used by Tertullus, Act_24:5, in a bad sense, i, e., a schismatic sect.” (Meyer).—Tr.]. While he confesses his faith, and describes his Christianity, he intentionally and unequivocally avows the unity of the new covenant with the old. Ëáôñåýù ôῷ ðáôñ . èåῷ , i.e., his religion is not an apostasy from the God of his fathers, but is, on the contrary, fidelity to Him. ÐéóôÝõùí ðᾶóé , i.e., his religion does not teach him to regard the sacred writings of Israel with doubt and unbelief, but requires him to receive the Scriptures with entire faith. When he proceeds to state the subject-matter of his faith, he describes it as a devout hope of the resurrection, and here again he lays stress on his agreement with Israel— êáὶ áὐôïὶ ïὖôïé i.e., my opponents also entertain this expectation. Here, however, ðñïòäÝ÷åóèáé and ἐëðßäá ἔ÷åéí differ subjectively; the former denotes rather an external attitude with respect to the truth in question, without indicating warmth of feeling, but the latter, ἐëð . ἐ÷ ., describes that hope as a personal and very precious treasure. The confession, finally, Act_24:16, refers to the practical, the moral, features of his Christianity. The words ἐí ôïýôῳ are not to be restricted in their application, to the hope already mentioned (Bengel), but refer to the whole foundation of the apostle’s faith, as far as he had hitherto indicated it. Êáὶ áὐôüò , i.e., I, too, like all my brethren in the faith.
Act_24:17-21. Now after many [several] years. [“ Ðëåéüíùí , not so strong as ‘many’,” (Conyb. etc. II. 292. note).—“Paul refers to the four years which had elapsed since his last visit to Jerusalem, Act_18:22.” (Meyer).—Tr.]. The apostle here recurs to the complaint of his enemies that he had defiled the temple, and, with his answer to it, combines a refutation of the charge that he had created a tumult. He states that he had recently returned to Jerusalem, partly for the purpose of bringing relief to his people, (that is, the collections which had been appointed in Gentile congregations for the Judæo-Christians [1Co_16:1 ff.; 2Co_8:1-8; Rom_15:25 (Meyer).—Tr.]), and of thus demonstrating his love to his people, and, partly, for the purpose of offering sacrifices at the temple [the sacrifices usual at festivals, (Meyer).—Tr.]; comp. ðñïòêõíÞóùí in Act_24:11. The latter, the act of worship, corresponds, at the same time, to ἀðñüòêïðïí óõíåßä . ἐ÷ . ðñὸò ôὸí èåὸí , in Act_24:16, while the former, the alms, correspond to ðñὸò — ôïὺò ἀíèñþðïõò . ‘While I was thus engaged ( ἐí ïἶò , Act_24:18)’—he says—‘and after the requisite purificatory rites ( ἡãíéóìÝíïí ), but not in a profane manner, I entered the temple, which, moreover, I did not pollute with tumult and noise.’ This statement also refutes the charge that he had disturbed the public peace. Ôéíὲò äὲ , Act_24:19, belongs to åὖñïí , Act_24:18. [A comma should be placed after èïñýâïõ , as Lachmann, Tischendorf and Bornemann (and Alford) have done, and not a full stop or period, which is the punctuation adopted by Griesbach, Scholz, and de Wette (and also the text. rec.), (Meyer.).—Tr.]. The sense is: “Certain Jews found me, not those who are here present (as they seem to say, Act_24:5), but others who came from Asia, and these are precisely the persons who have not presented themselves here.”—Paul refers, in conclusion, to his opponents who are present, for the proof that the assembled Sanhedrin could not convict him of any offence, ἢ ðåñὶ , i.e., unless it was the exclamation which he had uttered in the midst of the assembly, Act_23:6.
Act_24:22-23. Felix … having more perfect knowledge … deferred them.— ἈíáâÜëëåóèáé was the current technical term for “to adjourn;” this verb is usually followed, it is true, by sentence, decision, as its object, but occasionally also, as in this instance, by áὐôïýò , referring to an assembly which is adjourned. The words ἀêñéâÝóôåñïí ἐéäþò , etc., can be only intended (as the construction of the sentence shows), to assign the reason of the act implied by ἀíåâÜëåôï , that is, Felix adjourned the meeting, because he had a fuller knowledge of Christianity [than that with which the present proceedings could furnish him. (Meyer).—Tr.]. This is the interpretation of Chrysostom, Luther, Wetstein, Meyer, and others. It is an error to suppose, with Beza, Grotius and Ewald, that these words themselves belonged to the concluding sentence of Felix, as if he should have said: “After I shall have more perfectly acquainted myself with this way, and after the arrival of Lysias,” etc. For if that were the sense, åἰðþí could not possibly have been introduced at such a distance from the beginning of the sentence. The procurator must have acquired a more than mere general knowledge of Christianity during his administration, which had already lasted at least six years, [“The Christian religion had been known for many years in Cesarea (Act_8:40), where Felix resided, and had penetrated even among the troops (Acts, Acts 10).” (Conyb. et. II. 293).—Tr.]. Hence he did not condemn Paul. Still, he did not acquit him, on account of considerations connected with the Jews. He accordingly postponed the matter, on the pretext that he was desirous of hearing the tribune Lysias, before he decided. Thus Paul remained in military custody ( ἑêáôïíôÜñ÷ῃ ôçñåῖóèáé ), but with a certain alleviation ( ἄíåóéò ) of his confinement, since he was permitted to receive the visits of his own people ( ïἱ ἴäéïé ), i.e., no doubt, of intimate Christian friends, and of relatives, like the nephew mentioned in Act_23:16; their personal services in unimportant matters were also allowed ( ὑðçñåôåῖí ). Perhaps, too, there was a certain relaxation manifested in the manner in which he was guarded and shackled. See Wieseler: Apost. Chron., p. 380 ff.
2. The apostle demonstrates that godly sentiments control him, by not being satisfied with merely refuting the false charges brought against him, and defending himself personally, but by also availing himself of the earliest opportunity for confessing and defending the Christian faith. It is not so much his own honor, as the honor of God and of His appointed way of salvation, for which he is concerned.
3. The confession of faith made by the apostle furnishes a sketch of the reply which Christianity makes to Judaism, and, specially, it shows that the former is not an apostasy from the old covenant, but rather the fulfilment of it. The fundamental principle of the apostle is, in reality, precisely that which is expressed in the words of Jesus: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil,” Mat_5:17. In perfect accordance with these words of the Master, his disciple confesses that he believes all that is written in the law and in the prophets, that he holds fast to the hope, which Israel also entertertains, as to a precious treasure, and that he serves none other than Jehovah, the God of his fathers. This is precisely the position which the Reformers assumed in the Augsburg Confession, in opposition to the Catholic church; it was the main object of that Confession of faith, on the one hand, to refute the charge of sectarianism and of apostasy on the part of the evangelical Christians, and, on the other hand, to demonstrate the unity of the latter with the ancient, true, apostolical, and catholic Church.
4. There is a deep meaning in the apostle’s declaration that, with regard to his faith and his hope, he endeavored to maintain a good conscience in his relations both to god and to men. Such a statement was not only of great importance with respect to his defence of himself against the several charges of profaning the temple, and of creating tumults; it was also of the highest value as honorable testimony in favor of Christianity. Indeed, Christianity is “the conscience of the conscience.” When the Gospel of Christ reaches man, it does not fully control him, until it penetrates his conscience. And man does not fully take hold of Christianity, and appropriate it to himself, until be avails himself of it as a power of God in his moral exercises—in preserving a conscience void of offence. In every other case, Christianity is only a color, a form, mere chaff, and not the substance, the power, the essence, and the life.
Act_24:2-3. Tertullus began to accuse him.—How artful and cunning are the children of darkness! “As a cage is full of (decoy) birds, so are their houses full of deceit.” Jer_5:27. They hope to oppress the innocent and the poor. But are not the palaces of princes and great lords, and the offices of judges and counsellors full of such decoy-birds? (Starke).—Seeing that by thee we enjoy great quietness [peace].—Tertullus overwhelms Felix with compliments, in order to gain his favor. (Starke). Wicked men never utter the word peace more loudly, than when they intend to disturb the peace, and to create confusion, Psa_55:21. (id.).—Tertullus prepares the way for his accusation by base flattery. Felix was enslaved by vice, and was hated by the people; they subsequently complained of him to the emperor. And yet this flatterer deifies him, in order to gain his favor, and declares that he is the author of blessings for which the Jews were indebted to God alone. This desire to flatter men still governs false and unfaithful teachers. (Ap. Past.).—How great an influence flattery exercises in the world! It is a wonderful instrument in the hands of men. Great men employ it, when they wish to gain their ends, and avail themselves of the infirmities of inferior men; and, on the other hand, inferior men discover a weak side in a great man, and thus acquire power over him. (Rieger).
Act_24:4. That I be not further tedious unto thee.—This course was very welcome to Felix—an introduction, full of flattering expressions, and then a statement of the case as brief as possible; he disliked business (Act_23:35), and now received the promise that he should not be long detained. (Williger).
Act_24:5. For we have found this man a pestilent fellow [to be a pest].—The beautiful image of a witness of Jesus seems to the world to exhibit distorted features. His gracious message is called “a pest”; his zeal in addressing those who are spiritually dead, results in giving him the character of “a mover of sedition.” To preach Jesus is “sectarianism”; to build up the kingdom of God is “to profane the temple.”—If such was the experience of Christ and his apostles, why should it not be our own? But we are consoled when the Spirit of truth gives us the testimony: “as deceivers, and yet true.” [2Co_6:8]. (Ap. Past.).
Act_24:6. Whom we took.—Tertullus does not even remotely refer to the intended assassination; over all these iniquities he artfully spreads a veil. (Ap. Past.).
Act_24:9. And the Jews also assented.—They said “Amen!” to the edifying sermon of Tertullus! (Williger).—Falsehood finds supporters sooner than the truth. But if even thousands assent to a lie, it still remains a lie. (Starke).
Act_24:10. Then Paul … answered, Forasmuch as I know … a judge unto this nation.—Be sparing in giving titles, as Paul here was. When an enemy of God, an unrighteous judge, an arrogant Haman, or an Ahab, a slave of sin, is before thee, shouldst thou tell him that he is an excellent, highly esteemed, and incomparable man? Shouldst thou talk of his great merits? ‘He shall never be moved, in whose eyes a vile person is contemned.’ Psa_15:4-5. (Starke).—Paul undoubtedly shows respect to Felix, in so far as he holds a public office, the dignity of which is not derived from the personal merits of the person who is invested with it, but from the ordinance of God; nevertheless, when he addresses Felix as a “judge,” he reminds him of law and justice. Thus he practises himself all that he teaches us in Rom. Acts 13. (Leonh. and Sp.).
Act_24:11. I went up to Jerusalem for to worship.—Paul does not here employ a common mode of expression; he really intended, if it were possible, to be at Jerusalem on the day of Pentecost; Act_20:16.
Act_24:12-13. And they neither found me in the temple, etc.—Observe the course which Paul adopts. He modestly expresses his respect for the office of the judge; he honestly and briefly states the case; he calmly denies the truth of the charge, and as calmly asserts that the opposite is the truth; he boldly demands an investigation and the proof; he distinctly exposes the true reason of the complaint. Take the same course before a court of justice. (Starke).
Ver 14. But this I confess unto thee, etc.—When Paul was allowed by Felix to speak, he replied to the accusations of his enemies, but, above all, availed himself of the opportunity to “witness a good confession” [1Ti_6:13]. (Rieger).—That after the way which they call heresy [a sect], so worship I the God of my fathers.—Paul is not ashamed of being a “Nazarene,” but he denies that Christianity is a false doctrine recently introduced, and that the church of God is a sect that has apostatized from the faith of the fathers, inasmuch as the Gospel of Christ is the heart and soul—the great object and end—of the entire old covenant. (Leonh. and Sp.).—The true church of God has always produced the same evidence, whenever it was called a sect. Thus the Evangelical Church could always with confidence reply to the Catholic, when the latter termed it a new party, that it was precisely the old, apostolical church. (Williger).—Thus Christians of our day, who possess spiritual life, may demonstrate, when they are termed “sectarists,” “pietists,” etc., that, according to the Scriptures, their sectarism, or their pietism, is simply the imitation of Christ, an earnest walk in that way of salvation which Jesus has marked out in His word, in His own walk, and in His blood.
Act_24:15. And have hope toward God, which they themselves also allow.—The hope of the resurrection is established on a doctrine, the glory of which did not arise for the first time in the New Testament; this golden thread of eternal life passes, on the contrary, through the whole of the Old Testament. The Creator, who animated the dust of the ground with His breath—the covenantal God, who made “an everlasting covenant” [Gen_17:7] with Abraham, Isaac, and Jacob, is not a God of the dead, but of the living. That hope was a source of comfort to Job (Act_19:25-27); Isaiah (Act_26:19) foretold it; Daniel (Act_12:2) bore witness to it. It is, however, true, that, in the case of Paul, this hope first of all acquired a firm foundation, and was endowed with life and productive power through the resurrection of Jesus Christ from the dead [2Ti_1:10]. (Leonh. and Sp.).—The resurrection is the foundation on which our Christianity rests; if the former yields, the latter would pass away with it [1Co_15:14]. (Starke).—I have hope toward God, etc.—Hast thou this hope? If the Spirit has not yet imparted it to thee, pause not until thou art assured of thy blessed resurrection; pause not, for there can be nothing more awful than to die without the hope of the resurrection. (Kapff.).
Act_24:16. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.—The apostle shows us the use which he makes of his religion. Here is the true object or aim of all religion. As long as our confession of faith is merely a matter of the judgment, or an inherited custom, or an apple of discord and source of contention, it is chaff without grain, a shadow without life. It then only deserves the name of a true faith, when it urges and assists us in so exercising ourselves that we may become righteous, devout, and holy before God. (Ap. Past.).—Why should that man not love God with all his heart, who believes in God and has an assurance of His gracious purposes, since He has given us His Son, and with him the hope of eternal life? Why should he not fear and honor Him? Why should he not make every effort, in order to show his gratitude for such great gifts and mercies? Why should he not exhibit patience and obedience in seasons of affliction? Thus faith is always accompanied by many very brilliant and exalted virtues, and is never alone. (Luther).—Although Paul deals very strictly with his conscience, insomuch that he desires it to be void of offence at all times both toward God and toward men, he nevertheless speaks with great humility. He does not say that he has or possesses such a conscience, but, with great consideration, says that he exercises himself to have it. It is very profitable to deal strictly with the conscience and never allow it to relax its watchfulness. (Ap. Past.).
Act_24:17-18. I came to bring alms to my nation … found me purified in the temple.—If he, who thus confers benefits on his neighbor, is called “a pest” [Act_24:5] of the community, what must that man be, who does injury to his neighbor? And if he who thus keeps his vow in the temple, is described as a man who “profanes the temple,” what name shall be given to the man, who, in the temple, violates his baptismal vow? (Starke).
Act_24:20. Or else let these same here say, if they have found any evil doing in me.—The apostle, in his defence, demands of all those who had seen and known him, or had associated with him, and been witnesses of his conduct, whether they can lay anything to his charge. He was impelled to adopt this course by a good conscience, which was void of offence toward God and men. Many a teacher would be put to shame if his acquaintances, or those confidential friends who are aware of his secret acts, should arise and bear witness against him. But it is precisely from sources like these that the dread or fear proceeds, in consequence of which the duties of the sacred office are fulfilled in such a lukewarm manner. (Ap. Past.).—The whole discourse of the apostle shows the calmness of a heart which the Lord had strengthened. Here notice, I. The composure with which he listens to the accusasation of Tertullus; he does not open his mouth, until Felix beckons to him to speak; II. The uprightness, which leads him to avoid all flattering terms in addressing Felix, while he shows respect to his office; III. The fearlessness with which he repels every unjust charge; IV. The simplicity of the manner in which he states the facts, without resorting to any artifice; V. His courage as a witness; the defence which he makes, affords him an opportunity also to make a confession, with a joyful spirit, of his faith, of his hope, and of his love to God and man, and, indeed, of his whole true and life-giving religion. (From Ap. Past.).
Act_24:22. Felix … deferred them.—Various forms of the natural heart, which a teacher, to whom the care of souls is intrusted, should thoroughly understand, are developed in Felix. He presents an image of a man of the world, and illustrates by his conduct the manner in which such men deal with the Gospel. They have a “knowledge of that way,” but their knowledge exercises no influence on their hearts. Even when they occupy themselves with the things which belong to the kingdom of God, they are actuated solely by curiosity. They wish to be regarded as impartial, but their only object is to derive advantage from the one party or the other. Such is the character of the men of the world; and here a teacher needs great wisdom and godly sincerity, when he is in their presence, so that he may be neither too credulous, nor too timid. (From Ap. Past.).—Felix here exhibits himself, to a certain extent, as a second Pilate. (Besser).
Act_24:23. And to let him have liberty [relief]; (repose, in Luther’s version). A servant of Jesus at length grows weary, when he has been long occupied in the world, and has struggled amid the tumult and confusion of its carnal passions. Happy is he when his Saviour grants him repose, so that, in communion with other members of Jesus, his soul may be refreshed and strengthened in faith and grace. (Ap. Past).
ON THE WHOLE SECTION, Act_24:1-23.—‘The sect that is every where spoken against.’ [ch. Act_28:22], Act_24:5 : I. It believes all that is written in the word of God, Act_24:14; II. It confesses all that for which the grace of God permits it to hope, Act_24:15; III. It exercises itself in all those duties which the commandments of God have established, Act_24:16. (Florey).
By what means does the Christian refute the groundless accusations of his enemies? I. By unfeigned faith, Act_24:14; II. By a joyful hope, Act_24:15; III. By a godly life, Act_24:16 (Leonh. and Sp.).
The power of the hope of a resurrection of the dead: it endows us, I. With courage and wisdom in our labors; II. With patience and strength in our afflictions; III. With steadfastness and joy in the hour of death, (id.).
How does the Christian defend himself against the charges which the world so often makes against him? I. He avoids all well-deserved reproach, so that the Gospel may not be blasphemed on his account; II. He puts the causeless enmity of the world to shame by a joyful confession of his faith; III. He directs attention to his life, which furnishes the evidence of the truth of his faith. (Lisco).
The Christian’s answer to the accusations of the world: I. When should he answer them? (a) When the Lord, and not he himself, is reviled; (b) when he can hope to pacify his accusers, and not increase their animosity. II. How should he answer them? (a) Without the fear of man; (b) convincing them by witnessing a good confession. (Langbein).
The orator Tertullus, and the preacher Paul, or, False, and true, eloquence: I. False eloquence resorts to flattery, and addresses the self-love of the hearer, Act_24:3; true eloquence does not flatter, but addresses the heart and the conscience, Act_24:10; II. False eloquence is hypocritical; it dwells only on the lips; it carries honey in the mouth, but gall in the heart, Act_24:5-6; true eloquence never flatters; it proceeds from the heart, and its words are those of truth and uprightness, Act_24:10; Act_24:14-16; III. False eloquence is deceitful; it misrepresents the facts, and distorts the truth, Act_24:5-6; true eloquence never resorts to falsehood; it only repels false accusations, (Act_24:13), while it confesses the truth (Act_24:14-15), and presents facts rather than mere words, Act_24:16-20.
Are upright Christians the sectarians which the world represents them to be? No! For, I. The Leader whom they follow, is not the founder of a sect, but Jesus Christ, the Head of the Church; II. The communion from which they withdraw, is not the church of the Lord, but only the ungodly world, within and without the church; III. The way in which they walk, is not a worship devised by men, but the original way of salvation appointed by the word of God; IV. The glory which they seek, is not empty worldly honor, but that of having a conscience void of offence toward God, and toward men, Act_24:16.
The Christian’s true glory consists in the possession of a conscience void of offence, Act_24:16. I. When has he such a conscience? (a) When it is void of offence not only toward men, who look on the outward appearance, but also toward God, who looketh on the heart [1Sa_16:7]; (b) when it is also void of offence, not only toward God, whose judgment will be hereafter revealed in the eternal world, but also toward men, who judge him at present according to his fruits, Act_24:13; Act_24:17-20. II. How may such a conscience be acquired? (a) By first gaining a knowledge of the way of salvation from the word of God, and by receiving that knowledge with faith, Act_24:14-15; (b) by diligently walking in that way, and by exercise in godliness, Act_24:16.
The Christian’s best defence against the poisoned darts of calumny: I. A joyful confession made with the mouth, Act_24:14; II. A conscience void of offence, and a peaceful heart. Act_24:16; III. A blameless life, in the past, Act_24:17-20; IV. A righteous judgment of God in the future, Act_24:15.
Footnotes:
Act_24:1. The reading ôῶí ðñåóâõôÝñùí [of text. rec.] is attested only by G. H., and most of the minuscules, but is sustained by internal evidence, rather than the reading ðñåóâ . ôéíῶí , as the latter very distinctly appears to be an attempt to correct the original text. [The latter reading is adopted by Lach., Tisch. and Born., on the authority of A. B. E. several minuscules, and Vulg.; it is also found in Cod. Sin.—Alf. adheres to the text. rec.—Tr.]
Act_24:5. óôÜóéí [text. rec., with G. H.], should be preferred to the plural óôÜóåéò [of A. B. E. Vulg.], as the latter seemed [to copyists] to be the better suited to, and, indeed, required by, ïἰêïõìÝíçí . [Alf. retains the sing., but Lach., Tisch. and Born. adopt the plural. Cod. Sin. exhibits óôáóéò —a defective form of the plural.—Tr.]
Act_24:6-8. The textus receptus here exhibits an interpolation of considerable length, which is found only in one of the uncial manuscripts [E.]; all the others [A. B. G. H.] together with that classic witness, the Cod. Sin., omit the passage. [The Vulg. introduces it in the printed editions, but some of the MSS. omit it.—Tr.]. Besides, the uncommonly numerous variations in the readings [in the minuscules], betray that the whole is spurious. The words are: êáὶ êáôὰ ôὸí ἡìÝôåñïí íüìïí ἐèåëÞóáìåí êñßíåéí ʼ ðáñåëèὼí äὲ Ëõóßáò ὁ ÷éëßáñ÷ïò ìåôὰ ðïëëῆò âßáò ἐê ôῶí ÷åéñῶí ἡìῶí ἀðçãÜãå êáὶ ðñüò óå ἀðÝóôåéëå , êåëåýóáò ôïὺò êáôçãüñïõò áὐôïῦ ἔñ÷åóèáé ἐðß óå . If these words had been genuine, the omission of them would be inexplicable, while the insertion may be readily explained from Act_21:32; Act_23:27; Act_23:30. Mill, Bengel and Griesbach had, already at an earlier period, regarded the whole as an interpolation, and, more recently, Lach. and Tisch. erased it from the text. [Alford introduces the passage into the text, but incloses it in brackets.—Cod. Sin. exhibits no traces of the insertion of any part of the words by a later hand.—Tr.]
Act_24:9. [Instead of óõíÝèåíôï , of text. rec. with some minuscules, recent editors read óõíåðÝèåíôï with A. B. E. G. H. Cod. Sin.—Tr.]
Act_24:10. The weight of authority is in favor of åὐèýìùò [found in A. B. E., and Cod. Sin. Vulg. (bono animo)]. The comparative, åὐèõìüôåñïí [text. rec.], which is found only in two uncial manuscripts [G. H.], seems to be a well-meant attempt to improve the text, in so far, namely, as it was supposed that, while the circumstances stated in the verse, might in truth enable the apostle to speak more cheerfully, he was, independently of them, already cheered in spirit. [Lach., Tisch. and Born. adopt the positive; Alf. retains the comparative, and Meyer also regards it as probably the original reading.—Tr.]
Act_24:15. íåêñῶí [of text. rec. with E. G. H.], is wanting in several of the oldest manuscripts [in A. B. C. Cod. Sin. Vulg.]; as the external authorities in favor of the word, and those against it, seem to be evenly balanced, we had decided against the insertion of the word, on internal evidence, as it would assuredly not have been dropped, if it had been originally employed. Recently, however, the testimony of Cod. Sin., which also omits the word, has been received, so that the weight of external testimony is against íåêñῶí . [Omitted by Lach., Tisch.. Born. and Alf.—Tr.]
Act_24:16. The authorities are decidedly in favor of êáὶ áὐôüò , rather than äὲ áὐôüò [of text. rec. with H.; recent editors adopt the former in accordance with A. B. C. E. G., Cod. Sin., Vulg. (et ipse).—Tr.]
Act_24:18. The reading ἐí ïἶò [of text. rec. with G. H.], is preferable to ἐí áἶò , which is unquestionably a correction [to suit the gender of ðñïòöïñÜò ; Lach. and Tisch. read ἐí áἶò with A. B. C. E. Cod. Sin. but Alf. retains ïἶò , and, with Meyer, regards the other, áἶò as a correction.—Tr.]
Act_24:19. ἔäåé [found in A. C. E. Cod. Sin., Vulg. (oportebat), and generally adopted by critics, except Alf.] should be regarded as the genuine reading rather than äåῖ [of text. rec. with B. G. H.], although the testimony in favor of the respective readings is evenly balanced.
Act_24:22. Five uncial manuscripts [A. B. C. E. H., also Cod. Sin. and Vulg.] exhibit the following reading; ἈíåâÜëåôï äὲ áὐôïὺò ὁ Ö .; whereas the more extended reading which has been introduced into the textus receptus, namely: Ἀêïýóáò äὲ ôáῦôá ὁ Ö . ἀíåâ . áὑô . is supported by only one uncial manuscript [G.], and is unquestionably an interpolation; it is, besides, not found in Cod. Sin. [Recent editors generally adopt the former reading.—Tr.]
Act_24:23. a. áὐôïí [found in A. B. C. E. Cod. Sin., Vulg. (eum)] is undoubtedly the original reading, and ôὸí Ðáῦëïí [of text. rec. with G. H.], is spurious. [This is the view of recent editors generally.—Tr.]
Act_24:23. b. ἤ ðñïòÝñ÷åóèáé [of text. rec. with G. H.], is a later addition, and is wanting in four uncial manuscripts [A. B. C. E., and also Cod. Sin., Vulg.—“perhaps derived from Act_10:28.” (Meyer).—Tr.].