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Acts Chapter
Twenty-four
Acts 24
Paul appears before the governors in succession-the
Sanhedrim
Felix
Festus
Agrippa
and afterwards Caesar. And here
when
occasion offers
we have striking appeals to conscience; when his defence is in
question
the manly and honest declarations of a good conscience
that rose
above the passions and interests that surrounded him. I pass over in silence
the worldly egotism which betrays itself in Lysias and Festus
by their
assumption of all sorts of good qualities and good conduct; the mixture of
awakened conscience and absence of principle in the governors; the desire to
please the Jews for their own importance
or to facilitate their government of
a rebellious people; and the contempt felt by those who were not as responsible
as Lysias for the public tranquillity. The position of Agrippa and all the
details of the history have a remarkable stamp of truth
and present the
various characters in so living a style that we seem to be in the scenes
described. We see the persons moving in it. This moreover strikingly
characterises the writings of Luke.
Other circumstances claim our attention. Festus
in order to please
the Jews
proposed to take Paul to Jerusalem. But Rome was to have its share in
the rejection of the gospel of grace
of the testimony to the assembly; and
Paul appeals to Caesar. Festus must therefore send him thither
although
embarrassed to know what crime he is to charge him with in sending him. Sad
picture of man's injustice! But everything accomplishes the purposes of God. In
the use of the means Paul succeed no better than in his attempt to satisfy the
Jews. It was perhaps to the eye of man his only resource under the
circumstances; but the Holy Ghost is careful to inform us that he might have
been set at liberty if he had not appealed to Caesar.
In Agrippa there was
I believe
more curiosity than
conscience
though there may have been some desire to profit by the occasion to
know what the doctrine was which had so stirred up people's minds
a
disposition to inquire which was more than curiosity. In general his words are
taken as if he was not far from being convinced that Christianity was true:
perhaps he would have been so if his passions had not stood in the way. But it
may be questioned whether this is the force of the Greek
as generally
supposed
and not
rather
'In a little you are going to make a Christian of
me
' covering his uneasiness at the appeal to his professed Judaism before
Festus
by an affected and slighting remark. And such I believe to be the case.
The notion of an "almost christian" is quite a mistake
though a
man's mind may be under influences which ought to lead him to it
and yet
reject it. He would have been glad for Paul to be set free. He expressed his
conviction that it might have been done if he had not appealed to Caesar. He
gives his opinion to Festus as a wise and reasonable man; but his words were in
reality dictated by his conscience-words that he could venture to utter when
Festus and all the rest were agreed that Paul had done nothing worthy of death
or of bonds.
── John Darby《Synopsis of Acts》
Acts 24
Chapter Contents
The speech of Tertullus against Paul. (1-9) Paul's
defence before Felix. (10-21) Felix trembles at the reasoning of Paul. (22-27)
Commentary on Acts 24:1-9
(Read Acts 24:1-9)
See here the unhappiness of great men
and a great
unhappiness it is
to have their services praised beyond measure
and never to
be faithfully told of their faults; hereby they are hardened and encouraged in
evil
like Felix. God's prophets were charged with being troublers of the land
and our Lord Jesus Christ
that he perverted the nation; the very same charges
were brought against Paul. The selfish and evil passions of men urge them
forward
and the graces and power of speech
too often have been used to
mislead and prejudice men against the truth. How different will the characters
of Paul and Felix appear at the day of judgement
from what they are represented
in the speech of Tertullus! Let not Christians value the applause
or be
troubled at the revilings of ungodly men
who represent the vilest of the human
race almost as gods
and the excellent of the earth as pestilences and movers
of sedition.
Commentary on Acts 24:10-21
(Read Acts 24:10-21)
Paul gives a just account of himself
which clears him
from crime
and likewise shows the true reason of the violence against him. Let
us never be driven from any good way by its having an ill name. It is very
comfortable
in worshipping God
to look to him as the God of our fathers
and
to set up no other rule of faith or practice but the Scriptures. This shows
there will be a resurrection to a final judgment. Prophets and their doctrines
were to be tried by their fruits. Paul's aim was to have a conscience void of
offence. His care and endeavour was to abstain from many things
and to abound
in the exercises of religion at all times; both towards God. and towards man.
If blamed for being more earnest in the things of God than our neighbours
what
is our reply? Do we shrink from the accusation? How many in the world would
rather be accused of any weakness
nay
even of wickedness
than of an earnest
fervent feeling of love to the Lord Jesus Christ
and of devotedness to his
service! Can such think that He will confess them when he comes in his glory
and before the angels of God? If there is any sight pleasing to the God of our
salvation
and a sight at which the angels rejoice
it is
to behold a devoted
follower of the Lord
here upon earth
acknowledging that he is guilty
if it
be a crime
of loving the Lord who died for him
with all his heart
and soul
and mind
and strength. And that he will not in silence see God's word
despised
or hear his name profaned; he will rather risk the ridicule and the
hatred of the world
than one frown from that gracious Being whose love is
better than life.
Commentary on Acts 24:22-27
(Read Acts 24:22-27)
The apostle reasoned concerning the nature and
obligations of righteousness
temperance
and of a judgment to come; thus
showing the oppressive judge and his profligate mistress
their need of
repentance
forgiveness
and of the grace of the gospel. Justice respects our
conduct in life
particularly in reference to others; temperance
the state and
government of our souls
in reference to God. He who does not exercise himself
in these
has neither the form nor the power of godliness
and must be
overwhelmed with the Divine wrath in the day of God's appearing. A prospect of
the judgment to come
is enough to make the stoutest heart to tremble. Felix
trembled
but that was all. Many are startled by the word of God
who are not
changed by it. Many fear the consequences of sin
yet continue in the love and
practice of sin. In the affairs of our souls
delays are dangerous. Felix put
off this matter to a more convenient season
but we do not find that the more
convenient season ever came. Behold now is the accepted time; hear the voice of
the Lord to-day. He was in haste to turn from hearing the truth. Was any
business more urgent than for him to reform his conduct
or more important than
the salvation of his soul! Sinners often start up like a man roused from his
sleep by a loud noise
but soon sink again into their usual drowsiness. Be not
deceived by occasional appearances of religion in ourselves or in others. Above
all
let us not trifle with the word of God. Do we expect that as we advance in
life our hearts will grow softer
or that the influence of the world will
decline? Are we not at this moment in danger of being lost for ever? Now is the
day of salvation; tomorrow may be too late.
── Matthew Henry《Concise Commentary on Acts》
Acts 24
Verse 2
[2] And
when he was called forth
Tertullus began to accuse him
saying
Seeing that by
thee we enjoy great quietness
and that very worthy deeds are done unto this
nation by thy providence
Tertullus began — A
speech how different from St. Paul's; which is true
modest
solid
and without
paint. Felix was a man of the most infamous character
and a plague to all the
provinces over which he presided.
Verse 4
[4] Notwithstanding
that I be not further tedious unto thee
I pray thee that
thou wouldest hear us of thy clemency a few words.
But that I may not trouble thee any farther — By trespassing either on thy patience or modesty. The eloquence of
Tertullus was as bad as his cause: a lame introduction
a lame transition
and
a lame conclusion. Did not God confound the orator's language?
Verse 10
[10] Then
Paul
after that the governor had beckoned unto him to speak
answered
Forasmuch as I know that thou hast been of many years a judge unto this nation
I do the more cheerfully answer for myself:
Knowing —
for several years thou hast been a judge over this nation - And so not
unacquainted with our religious rites and customs
and consequently more
capable of understanding and deciding a cause of this nature. There was no
flattery in this. It was a plain fact. He governed Judea six or seven years.
I answer for myself — As
it may be observed
his answer exactly corresponds with the three articles of
Tertullus's charge: sedition
heresy
and profanation of the temple. As to the
first
he suggests
. that he had not been long enough at Jerusalem to form a
party and attempt an insurrection: (for it was about twelve days since he came
up thither; five of which he had been at Cesarea
Acts 24:1; one or two were spent in his journey
thither
and most of the rest he had been confined at Jerusalem.) And he
challenges them
in fact
to produce any evidence of such practices
Acts 24:11-13. As to the second
he confesses
himself to be a Christian; but maintains this to be a religion perfectly
agreeable to the law and the prophets
and therefore deserving a fair
reception
Acts 24:14
16. And as for profaning the temple
he observes that he behaved there in a most peaceful and regular manner
so
that his innocence had been manifest even before the sanhedrim
where the
authors of the tumult did not dare to appear against him.
Verse 14
[14] But
this I confess unto thee
that after the way which they call heresy
so worship
I the God of my fathers
believing all things which are written in the law and
in the prophets:
After the way which they call heresy — This appellation St. Paul corrects. Not that it was then an odious word;
but it was not honourable enough. A party or sect (so that word signifies) is
formed by men. This way was prescribed by God. The apostle had now said what
was sufficient for his defence; but having a fair occasion
he makes an
ingenuous confession of his faith in this verse
his hope in the next
his love
in the 17th. Acts 24:14
15
17 So worship I the God of my
fathers - This was a very proper plea before a Roman magistrate; as it proved
that he was under the protection of the Roman laws
since the Jews were so:
whereas had he introduced the worship of new gods he would have forfeited that
protection.
Believing all things which are written — Concerning the Messiah.
Verse 15
[15] And have hope toward God
which they themselves also allow
that there
shall be a resurrection of the dead
both of the just and unjust.
Both of the just and of the unjust — In a public court this was peculiarly proper to be observed.
Verse 16
[16] And
herein do I exercise myself
to have always a conscience void of offence toward
God
and toward men.
For this cause —
With a view to this
I also exercise myself - As well as they.
Verse 19
[19] Who
ought to have been here before thee
and object
if they had ought against me.
Who ought to have been present before thee — But the world never commit greater blunders
even against its own laws
than when it is persecuting the children of God.
Verse 21
[21]
Except it be for this one voice
that I cried standing among them
Touching the
resurrection of the dead I am called in question by you this day.
Unless they think me blamable for this one
word — Which nevertheless was the real truth. Acts 23:6.
Verse 22
[22] And
when Felix heard these things
having more perfect knowledge of that way
he
deferred them
and said
When Lysias the chief captain shall come down
I will
know the uttermost of your matter.
After I have been more accurately informed — Which he afterward was; and he doubtless (as well as Festus and Agrippa)
transmitted a full account of these things to Rome.
Verse 23
[23] And
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.
He commanded the centurion to let him have
liberty — To be only a prisoner at large. Hereby the
Gospel was spread more and more; not to the satisfaction of the Jews. But they
could not hinder it.
Verse 24
[24] And
after certain days
when Felix came with his wife Drusilla
which was a Jewess
he sent for Paul
and heard him concerning the faith in Christ.
And after Paul had been kept some days in
this gentle confinement at Cesarea
Felix
who had been absent for a short
time
coming thither again
with Drusilla
his wife - The daughter of Herod
Agrippa
one of the finest women of that age. Felix persuaded her to forsake
her husband
Azizus
king of Emessa
and to be married to himself
though a
heathen. She was afterward
with a son she had by Felix
consumed in an
eruption of Mount Vesuvius.
Concerning the faith in Christ — That is
the doctrine of Christ.
Verse 25
[25] And
as he reasoned of righteousness
temperance
and judgment to come
Felix
trembled
and answered
Go thy way for this time; when I have a convenient
season
I will call for thee.
And as he reasoned of justice
temperance
and judgment to come — This was the only effectual way of
preaching Christ to an unjust
lewd judge.
Felix being terrified — How happily might this conviction have ended
had he been careful to
pursue the views which were then opening upon his mind! But
like thousands
he
deferred the consideration of these things to a more convenient season. A
season which
alas! never came. For though he heard again
he was terrified no
more. In the meantime we do not find Drusilla
though a Jewess
was thus
alarmed. She had been used to hear of a future judgment: perhaps too she
trusted to the being a daughter of Abraham
or to the expiation of the law
and
so was proof against the convictions which seized on her husband
though a
heathen. Let this teach us to guard against all such false dependencies as tend
to elude those convictions that might otherwise be produced in us by the
faithful preaching of the word of God. Let us stop our ears against those
messengers of Satan
who appear as angels of light; who would teach us to
reconcile the hope of salvation with a corrupt heart or an unholy life.
Go thy way for this time — O how will every damned soul one day lament his having neglected such a
time as this!
Verse 26
[26] He
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.
He hoped also — An
evil hope: so when he heard his eye was not single. No marvel then that he
profited nothing by all St. Paul's discourses: that money would be given - By
the Christians for the liberty of so able a minister. And waiting for this
unhappy Felix fell short of the treasure of the Gospel.
Verse 27
[27] But
after two years Porcius Festus came into Felix' room: and Felix
willing to
shew the Jews a pleasure
left Paul bound.
But after two years —
After St. Paul had been two years a prisoner
Felix desiring to gratify the
Jews
left Paul bound - Thus men of the world
to gratify one another
stretch
forth their hands to the things of God! Yet the wisdom of Felix did not profit
him
did not satisfy the Jews at all. Their accusations followed him to Rome
and had utterly ruined him
but for the interest which his brother Pallas had
with Nero.
── John Wesley《Explanatory Notes on
Acts》
Chapter 24. The Trial Before Felix
Enough For Now
Send for You Again
I. The Charges
of the High Priest
II. Paul's Own
Defense
III. Felix's
Reaction
── Chih-Hsin Chang《An Outline of The New Testament》