Bible Commentaries

B.—JUDICIAL PROCEEDINGS BEFORE FELIX; PAUL DEFENDS HIMSELF AGAINST THE CHARGES THAT ARE BROUGHT FORWARD; THE DECISION IS, HOWEVER, POSTPONED

Acts 24:1-23

1And [But] after five days Ananias the high priest descended with the elders¹, and with a certain orator named Tertullus, who [Tertullus, and] informed the governoragainst Paul 2 And when he was called forth [summoned], Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness [peace], and that very worthy deeds are done unto [that excellent arrangements are made for] this nation by thy providence [foresight), 3We accept it always, and in all places, most noble Felix, withall thankfulness 4 Notwithstanding, that I be not further tedious unto [But in order that I may not longer detain] thee, I pray thee that thou wouldest hear us of thy clemencya few words [wouldest in thy clemency for a brief season listen to us]. 5For we have [We have, namely,] found this man a pestilent fellow [man to be a pest], and a mover of sedition² among all the Jews throughout the world, and a ringleader ofthe sect of the Nazarenes: 6Who also hath gone about [attempted] to profane the temple: whom we took [we also (χαὶ) seized; … Om. here the remainder of Acts 24:6, the whole of Acts 24:7, and the first clause of Acts 24:8, ending with “unto thee”³], and wouldhave judged according to our law 7 But the chief captain Lysias came upon us, andwith great violence took him away out of our hands, 8Commanding his accusers to come unto thee [here the version continues, after “seized,” Acts 24:6]: by examining of whom, thyself mayest take knowledge of [and thou canst thyself, if thou examinest him, learn from him] all these things, whereof we accuse him 9 And [But] the Jews also assented [Jews immediately joined in⁴], saying that these things were so.

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 more⁵] 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 12 And 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 14 But 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 dead⁶], both of the just and [of the] unjust 16 And herein [at the same time] do I exercise myself,⁷ to have always a conscience void of offence toward God, and toward men 17 Now [But] after many [several] years I came [in order] to bring alms to my nation, andofferings 18 Whereupon certain Jews from Asia [Wherein⁸ they] found me [after I had] purified [myself] in the temple, neither with multitude [noise, ὄχλον], nor with tumult 19 Who [But they were certain Jews from Asia, who] ought⁹ to have been here [have appeared] before thee, and object [accused me], if they had aught againstme 20 Or 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, φωνῆς], that I cried standing among them, Touching the resurrection ofthe dead I am called in question [I am tried] by you this day 22 And when Felix heard these things [But Felix deferred their case¹⁰], having [because he had a] more perfect knowledge of that [the τῆς] 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, τε] commanded a [the, τῷ] centurion to keep Paul [guard him¹¹], and to let him have liberty [relief], and that he should forbid none of his acquaintance [friends, τῶν ἰδίων] to minister or come¹² [om. or come] unto him.

EXEGETICAL AND CRITICAL

Acts 24:1-4. a. And after five days.—The other party very speedily obeyed the instructions of the tribune, Acts 23:30. It was not more than five days after the arrival of Paul at Cesarea [or, rather, after his departure from Jerusalem (Meyer, de Wette).—Tr.], when the high priest, with a deputation of the elders (οἱ πρεσβ. who were the representatives of the whole body of elders), also proceeded to that city. They took with them the rhetorician Tertullus, who was appointed to act as their counsel, and, in their name, to lodge a complaint against Paul. His name is a diminutive of Tertius [like Lucullus from Lucius], and, in its turn, furnishes the derivative Tertullianus; the name, which was often adopted by the Romans, indicates his Italian origin. Ῥήτωρ was at that time frequently applied as a title to professional advocates, who pleaded for clients before a court of justice. Ἐμφανίζω is here, as well as in Acts 23:15, to be taken transitively, in accordance with the established usus loquendi, in the sense of: to make known, to inform, [“in the forensic or judicial sense” (Alex.).—Tr.], and not in that of: to appear before (Vulg, Luther, Bengel), as, in the latter case, the middle voice would have necessarily been employed.

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 represents1. 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 falsehood2. The orator next mentions the excellent arrangements, the happy results (κατορθώματα), 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 (διορθωμάτων for κατορθωμάτων)found in several of the oldest manuscripts, but not regarded by the critics as the true text.” (Alex.).—Alf. retains κατορ. of text. rec. with G. H, but Lach, Tisch, and Born, read διορ. 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 falsehood3. 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. xx89.). Ἐγκόπτω, Acts 24:4, means to hinder, interrupt, detain. [“The promise (of Tertullus) to be brief (συντόμως) 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 ἐπιείκεια to which the speaker appeals, as a well-known feature of the character of the procurator (τᾖ σῇ ἐπιεικείᾳ) was by no means one for which he was distinguished.

Acts 24:5-9. For we have found this man.—Εὑρόντες is not employed, as Bengel and others have supposed, for εὕρομεν, but is anacoluthic.—[The regular construction would be: ἐκρατήσαμεν αὐτόν, in Acts 24:6; see Winer: Gram. on the passage, § 456. 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. Acts 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, John 7:42.” (Meyer).—Tr.].—Πρωτοστάτης was originally a military term, applied to a soldier at the front of the army, a file-leader. [For sect, αἱρέσεως, Acts 24:5, see below, Exeg. note on Acts 24:14-16.—Tr.]. The expression ἐπείρασε, Acts 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 Acts 21:28; if the prisoner should deny even the attempt, the expression would at least indicate his animus. Παρʼ οὖ δυνήσῃ - - ἐπιγνῶναι, 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, παῤ οὖ refers naturally enough to Lysias,” (Alf.).—Tr.]. Συνεπιτίθεσθαι 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, Acts 23:15, and Acts 25:3.” (Conyb. and H. II:291.)—Tr.]

Acts 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. D52, or the beginning of A. D53 [Jos. Ant. xx71; War, ii128, during the twelfth year of the reign of Claudius (de Wette).—Tr.], and as the occurrence here related took place in A. D58, the πολλὰ ἔτη 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, Acts 24:22, that he had also a certain amount of knowledge respecting Christianity.

Acts 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, Acts 21:18.

II. Levitical purification, and first visit to the temple, Acts 21:26.

III. IV. V. VI. VII. The days of the Nazarite-offerings; assault on Paul, and seizure of his person, Acts 21:27 ff.

VIII. The apostle before the Great Council Acts 22:30; Acts 23:1 ff.

IX. The conspiracy, and the discovery of it; in the evening Paul is removed from Jerusalem. Acts 23:12 ff, Acts 23:23; Acts 23:31.

X. Arrival at Antipatris, Acts 23:31.

XI. Arrival at Cesarea, Acts 23:32 ff.

XII.

XIII. Proceedings before Felix, Acts 24:1 ff.

Hence, the last was the fifth day (μετὰ πέντε ἡμέρας, Acts 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. p109 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 Acts 21:27, and to the admission or exclusion of the days which had elapsed since his return to Cesarea.”—Tr.]

Acts 24:12-13.—And they neither found me in the temple, etc.—[In Acts 24:13, the reading of text. rec. is οὔτε παραστῆσαι, with A. E. G. H, while Lach. and Born, read οὐδέ with B. which is also the reading of Cod. Sin. Winer remarks, (Gram. N. T. § 556) on the passage: “Οὐδέ is not here used like οὔτε, 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 οὔτε in Acts 24:13. If that be the correct reading, οὔτε—εὖρόν με, in Acts 24:12, and οὔτε παραστῆσαι—δύνανται, in Acts 24:13, regularly correspond, and the words οὔτε ἐν ταῖς συναγωγαῖς οὔτὲ κατὰ τὴν πόλιν 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 (προςκυνήσων); 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, Παραστῆσαι [“after which supply ταῦτα” (de Wette)—Tr.], is occasionally employed by classic writers in the sense of ostendere, persuadere, probare.

Acts 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 (ὁμολογῶ) that he is a Christian, but at the same time declines, in mild terms, to acknowledge the term αἵρεσις, which had been used by Tertullus in an unfavorable sense, as descriptive of a sect of separatists, (λέγουσι; 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, Acts 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. Λατρεύω τῷ πατρ. θεῷ, i.e., his religion is not an apostasy from the God of his fathers, but is, on the contrary, fidelity to Him. Πιστέυων πᾶσι, 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—καὶ αὐτοὶ οὖτοι i.e., my opponents also entertain this expectation. Here, however, προςδέχεσθαι and ἐλπίδα ἔχειν differ subjectively; the former denotes rather an external attitude with respect to the truth in question, without indicating warmth of feeling, but the latter, ἐλπ. ἐχ., describes that hope as a personal and very precious treasure. The confession, finally, Acts 24:16, refers to the practical, the moral, features of his Christianity. The words ἐν τούτῳ 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. Καὶ αὐτός, i.e., I, too, like all my brethren in the faith.

[A comma should be placed after θορύβου, 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, Acts 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 περὶ, i.e., unless it was the exclamation which he had uttered in the midst of the assembly, Acts 23:6.

Acts 24:22-23. Felix … having more perfect knowledge … deferred them.—Ἀναβάλλεσθαι 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 αὐτούς, referring to an assembly which is adjourned. The words ἀκριβέστερον ἐιδώς, etc, can be only intended (as the construction of the sentence shows), to assign the reason of the act implied by ἀνεβάλετο, 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, εἰπών 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 ( Acts 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 (ἑκατοντάρχῃ τηρεῖσθαι), but with a certain alleviation (ἄνεσις) of his confinement, since he was permitted to receive the visits of his own people (οἱ ἴδιοι), i.e., no doubt, of intimate Christian friends, and of relatives, like the nephew mentioned in Acts 23:16; their personal services in unimportant matters were also allowed (ὑπηρετεῖν). Perhaps, too, there was a certain relaxation manifested in the manner in which he was guarded and shackled. See Wieseler: Apost. Chron., p380 ff.

DOCTRINAL AND ETHICAL

1. The speech of Tertullus—the only man who receives in the Scriptures the professional title of an orator (rhetorician),—is an example of that eloquence which should not be regarded as genuine; it is insincere and untrue in its matter, and artful and tinselled in its form. The address of the apostle resembles the discourses of Jesus, and all the discourses and writings of the other apostles; its matter is characterized by truth and sincerity, and its form by plainness and simplicity.

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,” Matthew 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.

HOMILETICAL AND PRACTICAL

Acts 24:1. The high priest … with a certain orator named Tertullus.—This is the only passage in the Scriptures in which an orator and the name of an orator are introduced. (Bengel).—The preachers of God are not speakers who utter words which they have merely learned, but who are witnesses of things revealed. (Besser).—No cause is so bad that it cannot find an advocate. (Starke).—Eloquence is a gift of God ( Exodus 4:11), but the eloquence of a bad man is poison in a golden cup. (Augustine).—Malice continually adorns itself with new colors, and adopts new weapons. When cunning, assassination, and conspiracy are of no avail, it employs the tinsel of oratory, and attempts to gain its object by means of the weapons of flattery. But faith and truth retain their simplicity and integrity. The high priest appears with his orator Tertullus, but Paul meets them with his good conscience and his believing heart. (Ap. Past.).

Acts 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.” Jeremiah 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, Psalm 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).

Acts 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 ( Acts 23:35), and now received the promise that he should not be long detained. (Williger).

Acts 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.” [ 2 Corinthians 6:8]. (Ap. Past.).

Acts 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.).

Acts 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).

Acts 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 Judges, 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.’ Psalm 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 “ Judges,” he reminds him of law and justice. Thus he practises himself all that he teaches us in Rom. Acts 13. (Leonh. and Sp.).

Acts 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; Acts 20:16.

Acts 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).

Ver14. 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” [ 1 Timothy 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.

Acts 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” [ Genesis 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 ( Acts 19:25-27); Isaiah ( Acts 26:19) foretold it; Daniel ( Acts 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 [ 2 Timothy 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 [ 1 Corinthians 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.).

Acts 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 Song of Solomon, 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.).

Acts 24:17-18. I came to bring alms to my nation … found me purified in the temple.—If Hebrews, who thus confers benefits on his neighbor, is called “a pest” [ Acts 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).

Acts 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.).

Acts 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).

Acts 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, Acts 24:1-23.—‘The sect that is every where spoken against.’ [ch. Acts 28:22], Acts 24:5 : I. It believes all that is written in the word of God, Acts 24:14; II. It confesses all that for which the grace of God permits it to hope, Acts 24:15; III. It exercises itself in all those duties which the commandments of God have established, Acts 24:16. (Florey).

By what means does the Christian refute the groundless accusations of his enemies? I. By unfeigned faith, Acts 24:14; II. By a joyful hope, Acts 24:15; III. By a godly life, Acts 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, Acts 24:3; true eloquence does not flatter, but addresses the heart and the conscience, Acts 24:10; II. False eloquence is hypocritical; it dwells only on the lips; it carries honey in the mouth, but gall in the heart, Acts 24:5-6; true eloquence never flatters; it proceeds from the heart, and its words are those of truth and uprightness, Acts 24:10; Acts 24:14-16; III. False eloquence is deceitful; it misrepresents the facts, and distorts the truth, Acts 24:5-6; true eloquence never resorts to falsehood; it only repels false accusations, ( Acts 24:13), while it confesses the truth ( Acts 24:14-15), and presents facts rather than mere words, Acts 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, Acts 24:16.

The Christian’s true glory consists in the possession of a conscience void of offence, Acts 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 [ 1 Samuel 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, Acts 24:13; Acts 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, Acts 24:14-15; (b) by diligently walking in that way, and by exercise in godliness, Acts 24:16.

The Christian’s best defence against the poisoned darts of calumny: I. A joyful confession made with the mouth, Acts 24:14; II. A conscience void of offence, and a peaceful heart. Acts 24:16; III. A blameless life, in the past, Acts 24:17-20; IV. A righteous judgment of God in the future, Acts 24:15.

Footnotes