Acts 21
Ac 21:1-16. Sailing from Ephesus, They Land at Tyre, and Thence Sailing to Ptolemais, They Proceed by Land to Cæsarea and Jerusalem.
1. we were gotten—"torn."
from them—expressing the difficulty and pain of the parting.
unto Coos—Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.
the day following unto Rhodes—another island, some fifty miles to the southeast, of brilliant classic memory and beauty.
thence unto Patara—a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.
2. And finding a ship—their former one going no farther, probably.
went abroad—One would almost think this extracted from a journal of the voyage, so graphic are its details.
3. when we... discovered—"sighted," as the phrase is.
Cyprus, we left it on the left hand—that is, steered southeast of it, leaving it on the northwest.
sailed into—"unto"
Syria, and landed at Tyre—the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.
there the ship was to unlade her burden—which gave the apostle time for what follows.
4-6. finding disciples—finding out the disciples, implying some search. They would expect such, from what is recorded, Ac 11:19. Perhaps they were not many; yet there were gifted ones among them.
who said to Paul... that he should not go up to Jerusalem—(See on Ac 20:23; also see on Ac 21:11-14).
5. they all brought us on our way with wives and children... and we kneeled down on the shore and prayed—(See on Ac 20:36). Observe here that the children of these Tyrian disciples not only were taken along with their parents, but must have joined in this act of solemn worship. See on Eph 6:1.
7. when we had finished our course—completing the voyage from Tyre, we came—which they would do the same day.
and saluted the brethren, and abode, &c.—disciples gathered probably as at Tyre, on the occasion mentioned (Ac 11:19).
8-10. next day we that were of Paul's company departed—(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).
and came to Cæsarea—a run along the coast, southward, of some thirty miles.
Philip the evangelist—a term answering apparently very much to our missionary [Howson], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Ac 8:4-40).
one of the seven—deacons, who had "purchased to himself a good degree" (1Ti 3:13). He and Paul now meet for the first time, some twenty-five years after that time.
9. the same man had four daughters... which did prophesy—fulfilling Joe 2:28 (see Ac 2:18). This is mentioned, it would seem, merely as a high distinction divinely conferred on so devoted a servant of the Lord Jesus, and probably indicates the high tone of religion in his family.
10. tarried there many—"a good many"
days—Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family.
there came down from Judea—the news of Paul's arrival having spread.
a certain prophet... Agabus—no doubt the same as in Ac 11:28.
11-14. So shall the Jews bind the man that owneth this girdle, &c.—For though the Romans did it, it was at the Jews' instigation (Ac 21:33; Ac 28:17). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare Isa 20:2, &c.; Jer 13:1, and Eze 5:1, &c.). This prediction and that at Tyre (Ac 21:4) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.
12. we and they at that place—the Cæsarean Christians.
besought him—even with tears, Ac 21:13.
not to go to Jerusalem.
13. Then Paul answered, What mean ye to weep and to break mine heart—Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!
I am ready not to be bound only—"If that is all, let it come."
but to die, &c.—It was well he could add this, for he had that also to do.
15, 16. we took up our carriages—"our baggage."
and went up to Jerusalem—for the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Ac 19:21)—"After I have been at Jerusalem, I must also see Rome"—it was as "a prisoner of Jesus Christ."
16. went with us... and brought with them—rather, "brought us to."
One Mnason of Cyprus, an old disciple, &c.—not an "aged" disciple, but probably "a disciple of old standing," perhaps one of the three thousand converted on the day of Pentecost, or, more likely still, drawn to the Saviour Himself during His lifetime. He had come, probably, with the other Cyprians (Ac 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.
Ac 21:17-40. Paul Reports the Events of His Third Missionary Journey—In the Temple, Purifying Himself from a Jewish Vow, He Is Seized by a Mob and Beaten to the Danger of His Life—The Uproar Becoming Universal, the Roman Commandant Has Him Brought in Chains to the Fortress, from the Stairs of Which He Is Permitted to Address the People.
The apostle was full of anxiety about this visit to Jerusalem, from the numerous prophetic intimations of danger awaiting him, and having reason to expect the presence at this feast of the very parties from whose virulent rage he had once and again narrowly escaped with his life. Hence we find him asking the Roman Christians to wrestle with him in prayer, "for the Lord Jesus Christ's sake, and for the love of the Spirit, that he might be delivered from them that believed not in Judea," as well as "that his service which he had for Jerusalem (the great collection for the poor saints there) might be accepted of the saints" (Ro 15:30, 31).
17-19. the brethren received us gladly—the disciples generally, as distinguished from the official reception recorded in Ac 21:18.
18. Paul went in with us unto James; and all the elders were present—to "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Ac 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.
19. he declared particularly—in detail.
what God had wrought among the Gentiles by his ministry—as on previous occasions (Ac 14:27; and see Ro 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.
20-25. they glorified the Lord, &c.—constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.
21. they are informed... that thou teachest all the Jews which are among the Gentiles—those residing in heathen countries.
to forsake Moses, &c.—This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.
23. we have four men—Christian Jews, no doubt.
which have a vow—perhaps kept ready on purpose.
24. be at charges with them—that is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.
25. touching the Gentiles... we have written and concluded that they observe no such things, &c.—This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Ac 15:19-29).
26. to signify—that is, announce to the priest.
the accomplishment of the days of purification, &c.—(See on Nu 6:14-21).
27-30. the Jews... of Asia—in all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Ac 21:29), embittered by their discomfiture (Ac 19:9, &c.).
29. Trophimus—(See on Ac 20:4).
30. took Paul, and drew him out of the temple; and forthwith the doors were shut—that the murder they meant to perpetrate might not pollute that holy place.
31. tidings came—literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Ac 21:32. This part of the narrative is particularly graphic.
32. the chief captain—"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.
33. commanded him to be bound with two chains—(See on Ac 12:6).
34. some cried one thing—The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.
to be carried into the castle—rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.
37-40. Art not thou that Egyptian, &c.—The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.
38. madest an uproar, &c.—The narrative is given in Josephus [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.
39. a citizen of no mean city—(See on Ac 16:37).
40. stood on the stairs—"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [Chrysostom (or in his name) in Hackett].
a great silence—the people awed at the permission given him by the commandant, and seeing him sitting as a listener.
in the Hebrew tongue—the Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.
Acts 22
Ac 22:1-30. Paul's Defense from the Stairs of the Fortress—The Rage of the Audience Bursting Forth, the Commandant Has Him Brought into the Fort to Be Examined by Scourging, but Learning that He Is a Roman, He Orders His Release and Commands the Sanhedrin to Try Him.
they kept the more silence—They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.
3. a Jew of Tarsus, brought up in this city, at the feet—(See on Lu 10:39).
of Gamaliel—(See on Ac 5:34); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined.
the perfect manner of the law of the fathers—the strictest form of traditional Judaism.
zealous—"a zealot."
toward God as ye all are this day—his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.
5. the high priest—still alive.
doth bear me witness, and all the estate of the elders—the whole Sanhedrim.
9-11. they that were with me—(See on Ac 9:7, &c.)
12. Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there—One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.
13-15. The God of our fathers hath chosen thee—studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.
14. that thou shouldest... see that—"the"
Just One—compare Ac 3:14; 7:52.
hear the voice of his mouth—in order to place him on a level with the other apostles, who had "seen the [risen] Lord."
16. be baptized and wash away thy sins—This way of speaking arises from baptism being the visible seal of remission.
calling on the name of the Lord—rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Ac 8:37.
17-21. it came to pass, &c.—This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.
when I was come again to Jerusalem—on the occasion mentioned in Ac 9:26-29.
while I prayed in the temple—He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.
18. get... quickly out of Jerusalem—compare Ac 9:29.
for they will not receive thy testimony... And I said, Lord, they know, &c.—"Can it be, Lord, that they will resist the testimony of one whom they knew so well as among the bitterest of all against Thy disciples, and whom nothing short of resistless evidence could have turned to Thee?"
21. depart for I will send thee far hence unto the Gentiles—that is, "Enough; thy testimony is not to be thrown away upon Jerusalem; the Gentiles, afar off, are thy peculiar sphere."
22, 23. gave him audience to this word... then... Away with such a fellow from the earth, &c.—Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.
24-26. examined by scourging—according to the Roman practice.
that he might know wherefore they cried so—Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.
25. Paul said to the centurion that stood by—to superintend the torture and receive the confession expected to be wrung from him.
Is it lawful for you to scourge a man that is a Roman, &c.—See on Ac 16:37.
27-29. art thou a Roman?—showing that this being of Tarsus, which he had told him before (Ac 21:39) did not necessarily imply that he was a Roman citizen.
28. With a great sum obtained I this freedom—Roman citizenship was bought and sold in the reign of Claudius, we know, at a high price: at a subsequent date, for next to nothing. But to put in a false claim to this privilege was a capital crime.
I was free born—born to it, by purchase, or in reward of services, on the part of his father or some ancestor.
29. chief captain also was afraid, &c.—See on Ac 16:38.
30. commanded the chief priests and all their council to appear—that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.
Acts 23
Ac 23:1-10. Paul's Defense before the Sanhedrin Divides the Rival Factions, from Whose Violence the Commandant Has the Apostle Removed into the Fortress.
1. Paul, earnestly beholding the council—with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils.
I have lived in all good conscience before God until this day—The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.
2. the high priest... commanded... to smite him on the mouth—a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.
3, 4. God shall smite thee—as indeed He did; for he was killed by an assassin during the Jewish war [Josephus, Wars of the Jews, 2.17.9].
thou whited wall—that is, hypocrite (Mt 23:27). This epithet, however correctly describing the man, must not be defended as addressed to a judge, though the remonstrance which follows—"for sittest thou," &c.—ought to have put him to shame.
5. I wist not... that he was the high priest—All sorts of explanations of this have been given. The high priesthood was in a state of great confusion and constant change at this time (as appears from Josephus), and the apostle's long absence from Jerusalem, and perhaps the manner in which he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult which touched him to the quick, "what can surpass the grace with which he recovered his self-possession, and the frankness with which he acknowledged his error? If his conduct in yielding to the momentary impulse was not that of Christ Himself under a similar provocation (Joh 18:22, 23), certainly the manner in which he atoned for his fault was Christ-like" [Hacket].
6-9. when Paul perceived—from the discussion which plainly had by this time arisen between the parties.
that the one part were Sadducees, and the other Pharisees, he cried out—raising his voice above both parties.
I am a Pharisee, the son of a Pharisee—The true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such.
of the hope and resurrection of the dead—that is, not the vague hope of immortality, but the definite expectation of the resurrection.
I am called in question—By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.
8. the Sadducees say... there is no resurrection, neither angel, nor spirit—(See on Lu 20:37).
the scribes... of the Pharisees' part... strove, saying, We find no evil in this man, but—as to those startling things which he brings to our ears.
if a spirit or an angel hath spoken to him—referring, perhaps, to his trance in the temple, of which he had told them (Ac 22:17). They put this favorable construction upon his proceedings for no other reason than that they had found him one of their own party. They care not to inquire into the truth of what he alleged, over and above their opinions, but only to explain it away as something not worth raising a noise about. (The following words, "Let us not fight against God," seem not to belong to the original text, and perhaps are from Ac 5:39. In this case, either the meaning is, "If he has had some divine communication, what of that?" or, the conclusion of the sentence may have been drowned in the hubbub, which Ac 23:10 shows to have been intense).
10. the chief captain, fearing lest Paul should have been pulled to pieces... commanded the soldiers to go down and take him by force, &c.—This shows that the commandant was not himself present, and further, that instead of the Sanhedrim trying the cause, the proceedings quickly consisted in the one party attempting to seize the prisoner, and the other to protect him.
Ac 23:11-35. In the Fortress Paul Is Cheered by a Night Vision—An Infamous Conspiracy to Assassinate Him Is Providentially Defeated, and He Is Despatched by Night with a Letter from the Commandant to Felix at Cæsarea, by Whom Arrangements Are Made for a Hearing of His Cause.
11. the night following—his heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there.
the Lord—that is, Jesus.
stood by him... Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou... also at Rome—that is, "Thy work in Jerusalem is done, faithfully and well done; but thou art not to die here; thy purpose next to 'see Rome' (Ac 19:21) shall not be disappointed, and there also must thou bear witness of Me." As this vision was not unneeded now, so we shall find it cheering and upholding him throughout all that befell him up to his arrival there.
12-14. bound themselves under a curse... that they would neither eat... fill they had killed Paul—Compare 2Sa 3:35; 1Sa 14:24.
15. Now... ye with the council signify to the chief captain... as though, &c.—That these high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion? The narrative bears unmistakable internal marks of truth.
or ever he come near—Their plan was to assassinate him on his way down from the barracks to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme.
16-22. Paul's sister's son—(See on Ac 9:30). If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted.
17. Then Paul called one of the centurions—Though divinely assured of safety, he never allows this to interfere with the duty he owed to his own life and the work he had yet to do. (See on Ac 27:22-25; Ac 27:31).
19. took him by the hand—This shows that he must have been quite in his boyhood, and throws a pleasing light on the kind-hearted impartiality of this officer.
21. and now are they ready, looking for a promise from thee—Thus, as is so often the case with God's people, not till the last moment, when the plot was all prepared, did deliverance come.
23, 24. two hundred soldiers—a formidable guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy.
the third hour of the night—nine o'clock.
24. beasts... set Paul on—as relays, and to carry baggage.
unto Felix, the governor—the procurator. See on Ac 24:24, 25.
26-30. Claudius—the Roman name he would take on purchasing his citizenship.
Lysias—his Greek family name.
the most excellent governor—an honorary title of office.
27. came I with an army—rather, "with the military."
29. perceived to be accused of questions of their law, &c.—Amidst all his difficulty in getting at the charges laid against Paul, enough, no doubt, come out to satisfy him that the whole was a question of religion, and that there was no case for a civil tribunal.
30. gave commandment to his accusers... to say before thee—This was not done when he wrote, but would be before the letter reached its destination.
31, 32. brought him... to Antipatris—nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater.
32. On the morrow they—the infantry.
left the horsemen—themselves no longer needed as a guard. The remaining distance was about twenty-five or twenty-six miles.
34, 35. asked of what province he was—the letter describing him as a Roman citizen.
35. I will hear thee—The word means, "give thee a full hearing."
to be kept in Herod's judgment hall—"prætorium," the palace built at Cæsarea by Herod, and now occupied by the Roman procurators; in one of the buildings attached to which Paul was ordered to be kept.
Acts 24
Ac 24:1-27. Paul, Accused by a Professional Pleader before Felix, Makes His Defense, and Is Remanded for a Further Hearing. At a Private Interview Felix Trembles under Paul's Preaching, but Keeps Him Prisoner for Two Years, When He Was Succeeded by Festus.
1. after five days—or, on the fifth day from their departure from Jerusalem.
Ananias... with the elders—a deputation of the Sanhedrim.
a certain orator—one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar.
informed... against Paul—"laid information," that is, put in the charges.
2-4. Seeing that by thee we enjoy great quietness, &c.—In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [Josephus, Antiquities, 20.8.4; confirmed by Tacitus, Annals, 12.54].
by thy providence—a phrase applied to the administration of the emperors.
5-8. a pestilent fellow—a plague, or pest.
and a mover of sedition among all the Jews—by exciting disturbances among them.
throughout the world—(See on Lu 2:1). This was the first charge; and true only in the sense explained on Ac 16:20.
a ringleader of the sect of the Nazarenes—the second charge; and true enough.
6. hath gone about—attempted.
to profane the temple—the third charge; and entirely false.
we... would have judged according to our law.
7. But... Lysias came upon us, and with great violence took him out of our hands—a wilful falsehood and calumnious charge against a public officer. He had commanded the Sanhedrim to meet for no other purpose than to "judge him according to their law"; and only when, instead of doing so, they fell to disputing among themselves, and the prisoner was in danger of being "pulled in pieces of them" (Ac 23:10)—or as his own letter says "killed of them" (Ac 23:27)—did he rescue him, as was his duty, "by force" out of their hands.
8. Commanding his accusers to come unto thee—Here they insinuate that, instead of troubling Felix with the case, he ought to have left it to be dealt with by the Jewish tribunal; in which case his life would soon have been taken.
thyself mayest, &c.—referring all, as if with confidence, to Felix.
10. thou hast been many years a judge to this nation—He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.
11. thou mayest understand—canst easily learn.
that there are yet but twelve days since I went up to Jerusalem—namely, 1. The day of his arrival in Jerusalem (Ac 21:15-17); 2. The interview with James (Ac 21:18-26); 3. The assumption of the vow (Ac 21:26); 4, 5, 6. Continuance of the vow, interrupted by the arrest (Ac 21:27, &c.); 7. Arrest of Paul (Ac 21:27); 8. Paul before the Sanhedrim (Ac 22:30; 23:1-10); 9. Conspiracy of the Jews and defeat of it (Ac 23:12-24), and despatch of Paul from Jerusalem on the evening of the same day (Ac 23:23, 31); 10, 11, 12, 13. The remaining period referred to (Ac 24:1) [Meyer]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him.
for to worship—a very different purpose from that imputed to him.
12, 13. they neither found me... Neither can they prove the things, &c.—After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.
14, 15. But this I confess to thee—in which Felix would see no crime.
that after the way they call heresy—literally, and better, "a sect."
so worship I the God of my fathers—the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects—the sect of the Pharisees, and that of the Sadducees—all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.—Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
15. And have hope... as they themselves... allow, that there shall be a resurrection, &c.—This appeal to the faith of his accusers shows that they were chiefly of the Pharisees, and that the favor of that party, to which he owed in some measure his safety at the recent council (Ac 23:6-9), had been quite momentary.
16. And herein—On this account, accordingly; that is, looking forward to that awful day (compare 2Co 5:10).
I exercise myself—The "I" here is emphatic; "Whatever they do, this is my study."
to have always a conscience void of offence, &c.—See Ac 23:1; 2Co 1:12; 2:17, &c.; that is, "These are the great principles of my life and conduct—how different from turbulence and sectarianism!"
17. Now after many—several years absence from Jerusalem—I came to bring alms to my of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles (Ro 15:25, 26; 1Co 16:1-4; 2Co 8:1-4), throws a beautiful light on the truth of this History. (See Paley's Horæ Paulinæ).
and offerings—connected with his Jewish vow: see Ac 24:18.
18-21. found me purified in the temple—not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?
20. Or else let these... here say—"Or, passing from all that preceded my trial, let those of the Sanhedrim here present say if I was guilty of aught there." No doubt his hasty speech to the high priest might occur to them, but the provocation to it on his own part was more than they would be willing to recall.
21. Except... this one voice... Touching the resurrection, &c.—This would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him.
22, 23. having more perfect knowledge of that—"the"
When Lysias... shall come... I will how, &c.—Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. Ac 24:23, however, seems to show that at that time his prepossessions in favor of Paul were strong.
24, 25. Felix... with his wife Drusilla... a Jewess—This beautiful but infamous woman was the third daughter of Herod Agrippa I, who was eaten of worms (see on Ac 12:1), and a sister of Agrippa II, before whom Paul pleaded, Ac 26:1, &c. She was "given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself" [Josephus, Antiquities, 20.7.1,2]. Such was this "wife" of Felix.
he sent for Paul and heard him concerning the faith in Christ—Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humor this desire as to present to them the great leading features of the Gospel. But from Ac 24:25 it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading.
25. And as he reasoned of righteousness—with reference to the public character of Felix.
temperance—with reference to his immoral life.
and judgment to come—when he would be called to an awful account for both.
Felix trembled—and no wonder. For, on the testimony of Tacitus, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble!
Go thy way for this time; and when I have a convenient season I will call for thee—Alas for Felix! This was his golden opportunity, but—like multitudes still—he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!
26. He hoped... that money should have been given him... wherefore he sent for him the oftener, and communed with him—Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul"—as if he cared for either him or his message—simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!
27. after two years—What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics.
Porcius Festus—Little is known of him. He died a few years after this [Josephus, Antiquities, 20.8.9-9.1].
came into Felix' room—He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [Josephus, Antiquities, 20.8,10].
Felix, willing to show the Jews a pleasure—"to earn the thanks of the Jews," which he did not.
left Paul bound—(Ac 26:29)—which does not seem to have been till then.