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Act_24:24-27
b. Drusilla.—She was a daughter of Herod Agrippa I., who had commanded that James should be executed, and who afterwards died in Cesarea. Act_12:1 ff.; Act_24:21 ff. She was distinguished for her beauty, and had been married to Azizus, the king of Emesa. Felix became acquainted with her, and, with the assistance of a Jewish sorcerer, named Simon of Cyprus, induced her to forsake her husband and marry him (Jos. Antiq. 20:7. 1, 2.). The summons which Paul received, was no doubt suggested by her; as a Jewess and a member of the Herodian family, she had unquestionably heard the Christian religion mentioned on many occasions, and may have been desirous of seeing and hearing for herself one of the principal representatives of the Church. It is obvious that the questions addressed to Paul, did not specially refer to the accusations which had been brought against him.
Act_24:25-26. a. And as he reasoned of. etc.—When Paul received liberty to speak, he did not confine himself to those points on which Felix or his wife wished to hear him; he also introduced certain subjects of which Felix did not wish to hear, but on which the apostle’s conscience, precisely for that reason, constrained him to discourse. He spoke of justice to a judge, of continence to a prefect, whose recklessness and licentiousness had made him notorious [per omnem sævitiam et libidinem, Tac. Hist. V. 9.—Tr.], and of the future judgment to a man who needed that he should be reminded of his future account. The word äéáëåãïìÝíïõ is here employed, as the proceedings were not, strictly speaking, official and public, but rather assumed the character of a private interview between Paul and the procurator, together with the wife of the latter.
b. Felix trembled [became afraid].—[“Trembled is merely Tyndale’s loose translation of a phrase denoting inward feeling, not its outward indications.” (Alex.)—Tr.]. He was alarmed, as he had not for a long time heard such language from any one, and least of all from the mouth of a prisoner of whom he was the acknowledged judge. But he abruptly terminated the interview, and sent Paul back to his prison. Ôὸ íῦí ἔ÷ïí , i.e., for the present; this expression occurs very frequently in the later Greek writers, as Lucian, Diodorus, Chrysostom, etc. The participle ἐëðßæùí is connected with ἀðåêñßèç , although other words intervene. There can be no doubt that Felix was aware of the deep interest which the Christians took in the fate of Paul, and knew that they would make the most costly sacrifice in order to aid him. [But his hopes of receiving money from Paul, furnished by the Christians, were unfulfilled; for while the apostle was ever ready to claim the protection of the law, he never resorted to dishonorable means. (Conyb. and H. II. 295).—Tr.]. Felix would, indeed, have gladly received a bribe from Paul, although it was expressly forbidden by the Lex Julia, De repetundis, that any person should receive pay in any form for the arrest, the condemnation, or the acquittal of any individual. [“It is remarkable that Tacitus uses of Felix [Ann. XII. 54) the expression: ‘cuncta malefacta sibi impune ratus.’ (Alf.).—Tr.]
Act_24:27. But after two years [had elapsed].—These two years are naturally to be reckoned from the beginning of Paul’s imprisonment, and not from the time of the appointment of Felix to office, the latter being here of no importance whatever. [“The events of these two years of the life of the apostle are so entirely unknown, that the assertion cannot be made with confidence (Ewald), that none of his epistles, written during this period, can be extant.” (Meyer).—“Many messages, and even letters—may have been sent from Cesarea to brethren at a distance. And a plausible conjecture fixes this period and place for the writing of St. Luke’s Gospel, under the superintendence of the Apostle of the Gentiles.” [Conyb. and H. II. 295).—Tr.]. Felix was recalled by Nero, without any agency of his own, probably in the summer of the year 60. He left Paul behind him, a prisoner, and in chains; he adopted this course in order to confer a favor on the Jews, and thus induce them, in view of the obligation, to treat him with forbearance, and withhold complaints. ×Üñéôá [ ÷Üñéí ] êáôáôßèåóèáé is a classical expression, equivalent to beneficium conferre, literally, to deposit thanks (lay up favor) with any one. But this object was not attained, for Felix had scarcely departed, before the Jews sent a deputation commissioned to accuse him before the emperor. [See Exeg. note on Act_23:25-30. a.—Tr.]. Porcius Festus, who was now invested with the procuratorship, fulfilled his duties with integrity, but retained the office at most only two years, when he died. Albinus succeeded him in the autumn of the year 62.
2. Felix is alarmed. He accordingly felt one edge of the word of God, but not the other edge, which, in its turn, heals through the power of God, through reconciliation, forgiveness, and renewing grace; for he withdrew himself from the powerful and penetrating influences of the word, and sought to evade the whole subject, rather than to acquire a knowledge of his sins, and to repent. A single sin, of which an individual is the willing servant, places him under a secret ban, which renders his conversion and deliverance impossible.
Act_24:25. And as he reasoned of righteousness [justice], temperance [continence], and [the] judgment to come.—Paul gave such a turn to his discourse on faith in Christ, that it ultimately referred to those truths respecting justice, chastity and the future judgment, which are so deeply seated in the conscience. A conversation on these topics would, no doubt, exercise a direct influence on such a judge, and such a couple as Paul saw before him. [“His audience consisted of a Roman libertine and a profligate Jewish princess.” (Conyb. and H. II. 295).—Tr.]. Such was a natural and necessary result; for when divine truth is properly set forth, it discerns and judges the inmost thoughts and intents of the heart. [Heb_4:12]. (Rieger).—Paul here preaches before his judge, a man of high rank, on whose favor much depended. Nevertheless, he proclaims to him the whole counsel of God, and holds nothing back. He does not represent to him the way to heaven as broader than it really is; he neither attempts to charm his ears, nor connives at his lusts. He preaches the Gospel, but does not observe silence respecting the law. He even attacks the favorite sins of Felix, and does not fear that he will give offence by his preaching. What a noble example of a faithful witness of the truth! (Ap. Past.).—The text and the theme are admirably suited to these hearers. He preaches on justice to a venal officer, on chastity to an adulterous pair, and on the future judgment to an unrighteous judge, who was afterwards cited in a menacing manner before the imperial tribunal at Rome.—However, Paul did not speak with a special reference to the sins of the governor, but discoursed in general terms on those solemn subjects. It was not necessary that he should make a direct and personal application; the Holy Spirit himself applied the words to the heart of Felix. Sermons that are intended to rebuke, should not seem to be personally offensive; if they are of the right description, they will consist of such expositions of the command: “Repent,” as may penetrate the heart; those to whom the words apply, will then become fully conscious that it is not the preacher, but the Lord, who has reached them. (Williger).—Felix trembled.—Behold the power and majesty of the word of God! Here the judge is alarmed in the presence of the accused; the ruler of the country, in the presence of a tent-maker; the master, whom many servants surround, in the presence of a prisoner. Such an effect was not produced by the bold speech of Paul, but by the word of God, Psa_119:120; Heb_4:12-13. (Starke).—Felix was alarmed—a proof that he was not a thoroughly bad, a wholly depraved man; there must have been still something good in him, which was conscious of an affinity with that which was good; he still retained a sense of shame, and could be moved by the truth. How happy it would have been for him, if he had made a proper use of this salutary alarm—if he had allowed himself to be penetrated by the piercing word of the truth, to be illuminated by its light, and to be purified in its fire! (Menken).—Go thy way for this time; when I have a convenient season, I will call for thee.—Great lords, great sinners! It is not safe to preach to them; for when their conscience is touched, they either dismiss the preacher in disgrace, or even proceed so far as to deprive him of life, Mat_14:10. (Starke).—He wished to wait for “a convenient season,” and yet it was precisely now that the time accepted and the day of salvation [2Co_6:2] dawned upon him. How often the word meets with a similar reception among us! We are willing to use it as the means for amusing an idle imagination, or for drawing forth carnal tears. Men are willing to hear discourses on God’s paternal love, and listen with delighted ears to fanciful descriptions of a joyful recognition in the world to come. But when we hear the loud call: “Repent,” when the sermon refers to the strait gate of self-denial, to the narrow way of sanctification, and to the terrors of the judgment—when the sword of the word smites our favorite sins, and demands an entire change, a new birth of the whole man, the exclamation is at once uttered: ‘This is a hard saying: who can hear it? [Joh_6:60]. Such severe preaching does not at present suit me; when I am old, when I have enjoyed the pleasures of life, when death is near, I will crucify the flesh, be converted, and prepare for eternity.’ But woe unto us, if it then be too late, and if God’s response to our foolish words: ‘Go thy way for this time,’ is: ‘Depart from me!’ (Mat_25:41). “When I have a convenient season!” But when do we suppose that this convenient season will come? Our secret thoughts reply: ‘Never,’ and yet that season is always now here. O that we had but eyes to recognize it, and the courage to avail ourselves of it! But it is precisely here that we fail, and that thou, too, Felix, failest! The hour of thy salvation had arrived, but thou didst allow it to pass by, and didst wait for a more convenient season. But did it ever come? After two years, thou wast commanded to appear in Rome and give an account to the emperor; thou wast accused by the people. It occurred, according to the wonderful counsel of God, that thou wast once more in the same city in which Paul was. Didst thou then avail thyself of that ‘convenient season?’ Or didst thou again neglect it? And did death at length carry thee off at an inconvenient season? Let the case of Felix be a warning to us. Let us never, like him, say: ‘Go thy way for this time,’ that the lot of Capernaum, of Chorazin, and of Bethsaida [Mat_11:21; Mat_11:23], may not be our own! Let us not wait for a convenient season, lest our end be like that of Pharaoh and Saul! Let us never be governed by impure motives, when we listen to the word of God, lest we share the fate of Simon the sorcerer (Acts 8.)! When it comes to us, let us answer with Abraham: ‘Here I am,’ [Gen_22:1], or with Samuel: ‘Speak, Lord, for thy servant heareth’ [1Sa_3:9], or with Cornelius: ‘Now are we all here present before God, to hear all things that are commanded thee of God [ch. Act_10:33].’ (Fr. Strauss.).
Act_24:26. He hoped also that money should have been given him of Paul.—When avarice has taken deep root in the hearts of men invested with authority, justice is sold by them for money, and the innocent receive no aid unless they pay for it, while the guilty, who have bribed the judge, escape punishment, Deu_16:19. (Starke).—Wherefore he sent for him the oftener.—It was really Paul who was flattered by Felix. His liberty was placed within his reach, provided that he was disposed to purchase it with money. But he chose rather to abide by the will of God, than effect his release by employing carnal means. (Ap. Past.).
Act_24:27. But after two years.—Not only is the cross laid, in many cases, on the children of God, but many weary days also pass by, before it is removed, Gen_39:20; Gen_41:1-14; Psa_13:1. (Starke).—The years of leisure passed by the man who labored more abundantly than all others [1Co_15:10], enriched his own soul with treasures of divine grace, and produced their appropriate fruit for the benefit of the church. But the condition of that man is awful indeed, to whom the grace of God has drawn near for two years, and who, at their close, resembles a barren landmark on which the rain has fallen. Unhappy Felix! (Besser).
ON THE WHOLE SECTION, Act_24:24-27.—The causes which lead many to listen willingly to the Gospel, but not to the law: the cause may be, I. An error of the judgment; they suppose that the Gospel has rendered the preaching of the law superfluous. II. An error of the conscience—that our spiritual state no longer needs the law. III. A mistake of the feelings—they were wounded by every solemn admonition. IV. The dominion of the flesh, which holds the will in bondage. (Langbein).
Why is it that so many persons are found, who take no deep interest in religion? I. Because they cannot entirely break the ties which bind them to the past; II. Because they will not seize the present moment, but wait for a more convenient season: III. Because they refuse to entertain the thought of the future judgment, (id.)
“When I have a convenient season:” this is the language, I. Of all those who know indeed the vanity of the world, but are too slothful to break loose from the lust of the world; II. Of those who are conscious indeed of the shame and the bondage of sin, but are too feeble earnestly to repent; III. Of those who have indeed experienced in some degree, the power of the divine word, but whose thoughtlessness prevents them from entirely yielding to it. (Leonh. and Sp.).
Felix, a mournful image of many hearers of the word: I. He was alarmed, Act_24:24-25; II. No change in him occurred, Act_24:25-27 (Lisco).
The power of the divine word: I. It calls forth bold preachers (the fearless apostle); II. It awakens the sleeping conscience (the trembling Felix); III. It decides, and divides asunder [Hebr.] Act_4:12], (Paulis dismissed with the words: “Go thy way;” Felix remains unconverted), (id.).
Two common excuses by which men attempt to evade the serious duty of repentance: I. ‘Everything—save one!’
Felix desired to hear Paul on every subject except the one that specially concerned him, justice, chastity, and the judgment. He was willing to do every thing except the one thing needful—to renounce his favorite sins. II. ‘Tomorrow—not to-day!’ Felix tells Paul to go his way for the present; he will call again for the apostle, when he shall find it convenient to himself. He delays his repentance—he never repented!
When is it a convenient season for repentance? I. At all times, for him who is willing to repent; for (a) God is calling us to re pentance at all times and in divers ways—by internal emotions and external experiences, by the law and the Gospel, by joys and sorrows; (b) man can find time to listen to the word of God, at all times, in every occupation and situation of life. II. Never, for him who is unwilling to repent; for (a) whenever God calls, he finds it in convenient to obey; (b) when he shall call on God with a fainting soul, in his extremity, or when, in eternity, he appears before the judgment-seat, God’s season will have already passed away; it will then be too late. The words will then be fulfilled: “Ye shall [will] seek me, and shall [will] die in your sins.” Joh_8:21.
Paul’s text, intended to call Felix to repentance, a text suited to our times: it refers to the fruits of a genuine repentance, namely, I. Righteousness in dealing with our neighbor. Is not this text suited to an age in which unrighteousness prevails far and wide, in every condition of life—an age in which the fidelity and honesty of an earlier period, are more and more rarely found, both among the high and low? II. Chastity—the duty of controlling our own flesh. Is not this text suited to an age in which the lust of the flesh, and corruption of morals, prevail far and wide—an age in which the modesty and decorum of an earlier period are less and less valued, both in the village and in the city—an age, too, in which many a pair enters the church, and appears before the altar of marriage, united by sinful bonds, like Felix and Drusilla? III. The future judgment, before the eternal God. Is not this text suited to an age of shameless infidelity, which mocks at God and eternity, at a future judgment and retribution, at heaven and hell—an age which belies and deceives itself with the Sadducean motto: “Let us eat and drink; for tomorrow we die !” ? [1Co_15:32; Isa_22:13].
Paul before Felix, or, The judicial power of the divine word; I. Paul stands before Felix, (a) as the inferior before his superior; (b) as the prisoner before the free man; (c) as the accused before his judge; nevertheless, all is reversed by the power of the divine word, of which the apostle is a minister. II. It is now Felix who stands before Paul, (a) as one accused by God’s word and his own conscience before an incorruptible judge; (b) as one bound by the cords of unrighteousness and the lust of the flesh, before the Lord’s freeman [1Co_7:22]; (c) as the inferior, alarmed, and irresolute man before the mighty hero of God, who, even in bonds, says, both in word and in deed: “I can do all things through Christ which strengtheneth! me.” [Php_4:13].
Paul’s imprisonment in Cesarea during two years, or, The painful and yet blessed seasons of repose and expectation, of the servants of God. (Compare the cases of Joseph in the prison, Moses in the wilderness, David in the mountains, Elijah at the brook Cherith, John the Baptist in the prison, John the Evangelist in Patmos, Luther in the Wartburg, faithful pastors on sick-beds, etc.). I. Painful (a) for the servant of God, when his hands are thus bound; (b) painful for the church of the Lord, when its pastors are thus withdrawn; and yet, II. Blessed, (a) for the servant of God, when he thus finds a season suited for quiet meditation and more thorough purification; (b) blessed for the church of the Lord, when it thus increases in its own strength, and learns alike to acknowledge with gratitude the value of the grace conferred by God through faithful teachers, and also to pray without ceasing both for the shepherd and the flock.
Footnotes:
Act_24:24. a. [ áὑôïῦ after ãõíáéêὶ , of text. rec., with A. E., is omitted in B. C. G. H., and is dropped by recent editors generally. Lach. inserts éäßᾳ before ãõí ., from A. B., but this word is not found in C. E. G. H., and is not adopted by others. Vulg. uxore sua.—Cod. Sin. read originally ôῆ ãõí . áõôïῦ ; a later hand, A, prefixed éäéá to ãõí ., but Tisch. remarks here that this word was subsequently erased, apparently by C.—Tr.]
Act_24:24. b. Ἰçóïῦí after ×ñéóôüí is found in three uncial manuscripts, it is true, [in B. E. G. and also Vulg.], but as it is wanting in three others [in A. C. H.], it ought to be regarded as spurious. [It is inserted by Lach., Scholz., Tisch., and Born., but not by Alf., who, with Meyer, regards it as a later addition. Éçó . is found in Cod. Sin. (original), but Tisch. Says of it: “bis (ab A et C?) punctis notatum.”—Tr.]
Act_24:25. ἔóåóèáé after ìÝëëïíôïò , has been adopted, it is true, by Tischendorf [in the edition of 1849], as genuine; nevertheless it is found only in the two latest manuscripts [G. H.], while it is wanting in the four oldest [A. B. C. E. and also Cod. Sin.]; the word should therefore be rejected as a later addition. [Omitted by Lach., Scholz., Born., and Alf.; the latter say that it is “apparently a correction after Act_24:15.”—Vulg. simply: futuro.—De Wette says: “ ἔóåóèáé is, according to Act_11:28, and Act_23:30, probably genuine.”—Tr.]
Act_24:26. a. [ äὲ after ἅìá , of text. rec., with some minuscules, is omitted in A. B. C. E. G. H. and Cod. Sin.; Vulg. simul et. It is dropped by recent editors generally.—Tr.]
Act_24:26. b. The words ὅðùò ëýóῃ áὐôüí are undoubtedly an explanatory interpolation; they are wanting in the majority of the uncial manuscripts. [They occur in G. H., but not in A. B. C. E., nor in Cod. Sin., nor in the Vulg.; they are either dropped by recent editors, or are inserted in brackets. Alf., adopting Meyer’s views, says: “a gloss from the margin.”—Tr.)
Act_24:27. The plural ÷Üñéôáò [text. rec.] is found only in one uncial manuscript it is true [in H., and “in some fathers, but in no versions” (Meyer).—Tr.], but it occurs in by far the largest number of the minuscules. Of the other uncial manuscripts, three [A. B. C] exhibit ÷Üñῖôá , and two [E. G.] ÷Üñéí . The singular is, however, obviously a correction, as the plural did not seem [to copyists] to be appropriate [“one favor only here being spoken of; see Act_25:9.” (Alf.).—Tr.]. The more difficult reading here claims the preference. [De Wette regards the plural as referring to other attempts to gain favor, and Alf. retains it, while Lach., Tisch., and Born. read ÷Üñéôá .—Cod. Sin. originally read ôå ÷Üñéôá , which was altered by a later hand, C, to äὲ ÷Üñéí .—Vulg. gratiam præstare. “The reading ÷Üñéôá , which is the best attested, should be the more readily received, as this form of the accusative was regarded with suspicion, since it does not usually occur in the New Test., although it is found in Jude, Act_24:4.” (Meyer). In this passage of Jude, the text. rec. exhibits ÷Üñéí , with C. G. J., for which Lach. and Tisch. substitute ÷Üñéôá from A. B.—Tr.]