The Acts of the Apostles
Acts 24
Chapter XXIV · Vol. IV, pp. 304–305
1 Paul being accused by Tertullus the orator, 10 answereth for his life and doctrine. 24 He preacheth Christ to the governor and his wife. 26 The governor hopeth for a bribe, but in vain. 27 At last, going out of his office, he leaveth Paul in prison.
1 Anda after five days, Ananias the high-priest descended with the elders, and with a certain orator named Tertullus,1 who binformed the governor against Paul.
a ch.23.2,30,35;25.2.
1 Tertullus is a Roman name, but he speaks as a Jew, and hence it has been conjectured he was a proselyte. But is it not much more probable, that as a pleader, he employs the term 'we' as a mere legal phrase, whereby the advocate is fictitiously identified with his client? For it is by no means likely that the Jewish priests, who were deeply acquainted with the ways and feelings of the world, would present before their heathen governor a proselyte to Judaism, whom he, as a heathen, would consider at once both an apostate and a fool.—C.
b Ps.11.2.
2 And when he was called forth, Tertullus began to accuse him, saying, cSeeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,Cited in WLC 145
3 We accept it always, and in all places, most noble Felix, with all thankfulness.
4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.
5 Ford we have found this man a pestilent fellow,2 and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:Cited in WLC 145
A.M. cir. 4065. A.D. cir. 61.
d ch.6.13;16.20;17.6,7; 21.28. Lu.23.2. 1 Pe.12.19. 1 Ki.18.17.
2 Gr. a plague.
6 Whoe also hath gone about to profane the temple: whom we took, and would have judged according to our law.
e ch.19.37; 21.26-28,31;22.10; ver.11-13; ch.25.8. Jn.18.31.
7 Butg the chief captain Lysias came upon us, and with great violence took him away out of our hands,
g ch.21.31-33; 22.30; 23.10.
8 Commandingh his accusers to come unto thee: by examining of whom3 thyself mayest take knowledge of all these things whereof we accuse him.
h ch.23.30;25.16.
3 Paul.
10 Then Paul, after that the governor had jbeckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years4 a judge unto this nation, I do the more cheerfully kanswer for myself:
j ch.12.17; 13.16; 19.33;21.40.
4 Felix was made procurator over Judaea in Anno Domini 52. [He had consequently the experience of seven years to guide him.—P.]
k 1 Pe.3.15.
11 Becausel that thou mayest understand that there are yet but twelve days since I went up to Jerusalem for to worship.
l ch.21.15,26.
12 Andn they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:
n ch.25.7,8;28.17.
14 But this I confess unto thee, pthat after the way which they call heresy, so worship I the God of my fathers,5 believingq all things which are written in the law and in the prophets;Cited in WCF 14.2
p Mat.10.32. Ps.119.46. ch.3.13; 5.30; 7.32; 22.14; 26.22; 28.23; 9.2. Mi.4.5. 2 Ti.1.3.
5 The Roman law forbade any private individual to introduce any new object of worship. Paul's reference to 'the God of his fathers' was, therefore, an appeal and a defence calculated alike for his accusers and his judge.—C.
q ch.10.43; 13.15; 26.22,23; 28.23. Mat.22.40. Lu.16.16; 24.27,44. Jn.1.45; 5.39. Ro.3.21. 2 Co.1.20.
15 Andr have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.6Cited in WSC 37 · WLC 87 · WCF 32.3
r ch.23.6-8. Da.12.2. Jn.5.28,29. 1 Co.15.12-27. ch.26.6-8; 28.20. Re.20.6,12,13. Job 19.25,26. 1 Th.4.14-16. Mat.22.31,32.
6 In this Paul openly differs from the Pharisees, who held the resurrection of 'the just,' but denied that of 'the unjust.'—A striking example of the unbending integrity of the apostle, who agreeing upon one point with the men who had been his protectors, will yet not conceal, but openly proclaim, the point on which they differed.—C.
16 Ands herein7 do I exercise myself, to have always a conscience void of offence toward God, and toward men.
17 Now after many years,8 I came to bring talms to my nation, and offerings.
8 He had been absent from six to seven years.—C.
t ch.11.29,30; 20.16. Ro.15.25,26. Ga.2.10. 1 Co.16.1. 2 Co. viii. ix. ch.21.26.
18 Whereuponu certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult:
u ch.21.26,27; 26.21. Lu.12.1.
19 Whov ought to have been here before thee, and object, if they had ought against me.
A.M. cir. 4065. A.D. cir. 61.
v ch.23.30;25.16.
20 Or else let these same here say, if they have found any evil-doing in me, while I stood before the council,
21 Except it be for this one voice, that I cried standing among them, xTouching the resurrection of the dead I am called in question this day.
x ch.23.6; 26.6,9; 28.20.
22 And when Felix heard these things, having more perfect knowledge9 of that way, he deferred them, and said, When yLysias the chief captain shall come down, I zwill know the uttermost of your matter.
9 Few things seem more unlikely than that a man of the disposition and habits of Felix should become an accomplished adept in Jewish jurisprudence and theology. By his 'more perfect knowledge of that way' cannot well, therefore, be understood any extensive knowledge of Judaism derived from his long residence in Cesarea. Neither could he have learned much of Christianity from all that Paul had yet said; though by that way, some understand the knowledge of Christianity he had acquired from Paul's expository defence. Is it not better to render the passage thus:—But when Felix had heard these things, he adjourned the cause, saying, 'When I shall have acquired a more perfect knowledge of that way (which you, the Jews, condemn, and you, Paul, justify), and when Lysias the tribune shall have come down, I shall decide upon your cause.'—C.
y ver.7.
z De.19.18. ch.23.20.
23 Anda he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.
a Pr.16.7. ver.26; ch.27.3;28.16,31.
24 And after certain days, when Felix came with his wife Drusilla,1 which was a Jewess, he sent for Paul, and heard him concerning the bfaith in Christ.Cited in WLC 138
1 Drusilla, sister to Bernice, ch.25.13.—C.
b Tit.2.11,12. 2 Co.7.1.
25 And as he reasoned of crighteousness, dtemperance,2 and ejudgment to come,3 Felix trembled,g and answered, hGo thy way for this time; when I have a convenient season, I will call for thee.
c Pr.16.12. Je.22.15-17. Da.4.27. Jn.16.8.
d Pr.31.4,5. Da.5.1-4. Ho.7.5. 1 Pe.4.4.
2 Temperance. The curbing and mortifying of all forbidden desires.—C.
e Ps.50.3,4. Da.12.2. Mat.25.31-46. 2 Co.5.10. Re.20.12.
3 Judgment. Rather, 'the judgment to come,' as righteous, certain, and without appeal.—C.
g ch.2.37. Ps.99.1. Is.32.11. Hab.3.16. He.4.1,11,12. Ro.3.19,20. ch.17.32.
26 Hei 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.4
i Ex.23.8. Job 15.34. Ps.26.10. 1 Ti.6.10.
4 The venality of the Roman officials at this time was well known. It is said of Albinus, who, at a later period, was governor of Judaea, that he encouraged bribery to such an extent, that no malefactors remained in prison, except such as were too poor to purchase their liberty. Paul was most unjustly imprisoned; he was, without a shadow of reason, detained for two years, yet his Christian principles forbade his using any such means for securing his liberation.—P.
27 But after two years, Porcius Festus came into Felix' room: and Felix, jwilling to show the Jews a pleasure, left Paul bound.5
A.D. cir. 63.
j ch.12.3; 25.9,14. Mar.15.15. Ga.1.10. Pr.29.25.
5 See note * below.
* History tells us why Felix was anxious, at Paul's expense, to propitiate the Jews. His government was so corrupt and tyrannical that the Jews resolved to prefer a complaint, and seek redress at Rome. He thought, by sacrificing Paul to their fanaticism, to soften, if not prevent, their complaint.—P.
Notes
Reflections.—Profane clergymen and abandoned lawyers stick at nothing to gain their own vile ends. Falsehood, flattery, and slander go hand in hand. The purest innocence will not protect men from the most abominable aspersions; and the most infamous characters will not render some men ashamed of flattery. Spiteful malice generally represents faithful ministers as enemies to the state. And as it is in the power of every villain to propagate falsehood, and lay the heaviest charges against the noblest characters, it becomes the innocent meekly to vindicate themselves and their doctrines from invidious reproach, and that with due deference to the magistrates who give them an opportunity. But in vindicating ourselves it becomes us to own the truths of God, particularly the general resurrection of the dead, in which ruin.—But watchfully God marks the most secret plots of his people's enemies. Easily he discovers and disappoints them in favor of his faithful servants. And he will return wickedness on the wicked, and offence towards God and towards men. And it is very shameful when infamous heathens manifest more regard to common equity, and more awe of God's truth, than high-flown professors.—Amazing is the power of divine truth. Uttered by a prisoner, it makes a wicked heathen judge to tremble, though his wife, an abandoned Jewish professor, feels it not. But if sharp convictions be stifled, the love of this world, and the deceitfulness of sin, ordinarily prevent their return. Many who have been once terrified by convictions die slaves to their lusts. And a sinful desire to please men makes many, to no purpose, act contrary to their own conscience, and injure the people of God.