10When the governor had nodded for him to speak, Paul responded:
      “Knowing that for many years you have been a judge to this nation, I cheerfully make my defense, 11since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship. 12“Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot. 13“Nor can they prove to you the charges of which they now accuse me. 14“But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; 15having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. 16“In view of this, I also do my best to maintain always a blameless conscience both before God and before men. 17“Now after several years I came to bring alms to my nation and to present offerings; 18in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia— 19who ought to have been present before you and to make accusation, if they should have anything against me. 20“Or else let these men themselves tell what misdeed they found when I stood before the Council, 21other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’”

      22But Felix, having a more exact knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.” 23Then he gave orders to the centurion for him to be kept in custody and yet have some freedom, and not to prevent any of his friends from ministering to him.

      24But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. 25But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, “Go away for the present, and when I find time I will summon you.” 26At the same time too, he was hoping that money would be given him by Paul; therefore he also used to send for him quite often and converse with him. 27But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.

Parallel Verses

New American Standard Bible (©1995)
After Paul had been summoned, Tertullus began to accuse him, saying to the governor, "Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation,

GOD'S WORD® Translation (©1995)
When Paul had been summoned, Tertullus began to accuse him. He said to Felix, "Your Excellency, through your wise leadership we have lasting peace and reforms that benefit the people.

King James Bible
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,

Douay-Rheims Bible
And Paul being called for, Tertullus began to accuse him, saying: Whereas through thee we live in much peace, and many things are rectified by thy providence,

Darby Bible Translation
And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought,

English Revised Version
And when he was called, Tertullus began to accuse him, saying, Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation,

Webster's Bible Translation
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 to this nation by thy providence,

Weymouth New Testament
So Paul was sent for, and Tertullus began to impeach him as follows: "Indebted as we are," he said, "to you, most noble Felix, for the perfect peace which we enjoy, and for reforms which your wisdom has introduced to this nation,

World English Bible
When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation,

Young's Literal Translation
and he having been called, Tertullus began to accuse him, saying, 'Much peace enjoying through thee, and worthy deeds being done to this nation through thy forethought,

Cross References

Acts 24:1 After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.

Acts 24:3 we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 24

We left Paul a prisoner at Caesarea, in Herod's judgment-hall, expecting his trial to come on quickly; for in the beginning of his imprisonment his affairs moved very quickly, but afterwards very slowly. In this chapter we have his arraignment and trial before Felix the governor at Caesarea; here is, I. The appearing of the prosecutors against him, and the setting of the prisoner to the bar (v. 1, 2). II. The opening of the indictment against him by Tertullus, who was of counsel for the prosecutors, and the aggravating of the charge, with abundance of compliments to the judge, and malice to the prisoner (v. 2-8). III. The corroborating of the charge by the testimony of the witnesses, or rather the prosecutors themselves (v. 9). IV. The prisoner's defence, in which, with all due deference to the governor (v. 10), he denies the charge, and challenges them to prove it (v. 11-13), owns the truth, and makes an unexceptionable profession of his faith, which he declares was it that they hated him for (v. 14-16), and gives a more particular account of what had passed from their first seizing him, challenging them to specify any ill they had found in him (v. 17-21). V. The adjourning of the cause, and the continuing of the prisoner in custody (v. 22, 23). VI. The private conversation that was between the prisoner and the judge, by which the prisoner hoped to do good to the judge and the judge thought to get money by the prisoner, but both in vain (v. 24-26). VII. The lengthening out of Paul's imprisonment for two years, till another governor came (v. 27), where he seems as much neglected as there had been ado about him.

Verses 1-9

We must suppose that Lysias, the chief captain, when he had sent away Paul to Caesarea, gave notice to the chief priests, and others that had appeared against Paul, that if they had any thing to accuse him of they must follow him to Caesarea, and there they would find hi, and a judge ready to hear them-thinking, perhaps, they would not have given themselves so much trouble; but what will not malice do?

I. We have here the cause followed against Paul, and it is vigorously carried on. 1. Here is no time lost, for they are ready for a hearing after five days; all other business is laid aside immediately, to prosecute Paul; so intent are evil men to do evil! Some reckon these five days from Paul's being first seized, and with most probability, for he says here (v. 11) that it was but twelve days since he came up to Jerusalem, and he had spent seven in his purifying the temple, so that these five must be reckoned from the last of those. 2. Those who had been his judges do themselves appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place. She the high priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in Herod's judgment-hall? Justly did God make the priests contemptible and base, when they made themselves so, Mal. 2:9. (2.) That he should thus discover himself and his enmity against Paul!. If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium that commonly attends it; but Ananias is not shamed to own himself a sworn enemy to Paul. The elders attended him, to signify their concurrence with him, and to invigorate the prosecution; for they could not find any attorneys or solicitors that would follow it with so much violence as they desired. The pains that evil men take in an evil matter, their contrivances, their condescensions, and their unwearied industry, should shame us out of our coldness and backwardness, and out indifference in that which is good.

II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Roman governor, and most likely to gain favour. The high priest, and elders, though they had their own hearts spiteful enough, did not think their own tongues sharp enough, and therefore retained Tertullus, who probably was noted for a satirical wit, to be of counsel for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they had the command of, it being a cause wherein the church was concerned and which therefore must not be starved. Paul is set to the bas before Felix the governor: He was called forth, v. 2. Tertullus's business is, on the behalf of the prosecutors, to open the information against him, and he is a man that will say any thing for his fee; mercenary tongues will do so. No cause so unjust but can find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronise an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil.

1. One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronising and protecting assassins.-Joseph. Antiq. 20.162-165. And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate as never was the like: and this comes the worse from the high priest and the elders, because he had given a late instance of his enmity to their order; for Jonathan the high priest, or one of the chief priests, having offended him by too free an invective against the tyranny of his government, he had him murdered by some villains whom he hired for that purpose who afterwards did the like for others, as they were hired: Cujus facinoris quia nemo ultor extitit, invitati hac licentia sicarii multos confodiebant, alios propter privatas inimicitias, alios conducti pecunia, etiam in ipso templ-o one being found to punish such enormous wickedness, the assassins, encouraged by this impunity, stabbed several persons, some from personal malice, some for hire, and that even in the temple itself. An yet, to engage him to gratify their malice against Paul, and to return them that kindness for their kindness in overlooking all this, they magnify him as the greatest blessing to their church and nation that ever came among them.

(1.) They are very ready to own it (v. 2): "By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence-thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (ch. 21:38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards? See here, [1.] The unhappiness of great men, and a great unhappiness it is, to have their services magnified beyond measure, and never to be faithfully told of their faults; and hereby they are hardened and encouraged in evil. [2.] The policy of bad men, by flattering princes in what they do amiss to draw them in to do worse. The bishops of Rome got themselves confirmed in their exorbitant church power, and have been assisted in persecuting the servants of Christ, by flattering and caressing usurpers and tyrants, and so making them the tools of their malice, as the high priest, by his compliments, designed to make Felix here.

(2.) They promise to retain a grateful sense of it (v. 3): "We accept it always, and in all places, every where and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country." And, if it had been true that he was such a governor, it had been just that they should thus accept his good offices with all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good governors, are what we ought to be thankful for, both to God and man. This is part of the honour due to magistrates, to acknowledge the quietness we enjoy under their protection, and the worthy deeds done by their prudence.

(3.) They therefore expect his favour in this cause, v. 4. They pretend a great care not to intrench upon his time: We will not be further tedious to thee; and yet to be very confident of his patience: I pray thee that thou wouldest hear us of thy clemency a few words. All this address is only ad captandam benefolentia-o induce him to give countenance to their cause; and they were so conscious to themselves that it would soon appear to have more malice than matter in it that they found it necessary thus to insinuate themselves into his favour. Every body knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Caesar when they were persecuting our Saviour. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another.

2. One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business, and it is to inform his excellency concerning the prisoner at the bar; and this part of his discourse is as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix; but, a I cannot but be sorry that a man of wit and sense should have such a saleable tongue (as one calls it), so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth. Two things Tertullus here complains of to Felix, in the name of the high priest and the elders:-

(1.) That the peace of the nation was disturbed by Paul. They could not have baited Christ's disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treatment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false and there was not the least colour nor foundation for them. Innocence, may excellence and usefulness, are no fence against calumny, no, nor against the impressions of calumny upon the minds both of magistrates and multitudes to excite their fury and jealousy; for, be the representation ever so unjust, when it is enforced, as here it was, with gravity and pretence of sanctity, and with assurance and noise, something will stick. The old charge against God's prophets was that they were the troublers of the land, and against God's Jerusalem that it was a rebellious city, hurtful to kings and provinces (Ezra 4:15, 19), and against our Lord Jesus that he perverted the nation, and forbade to give tribute to Caesar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, "We suspect him to be a dangerous man, and have taken him up upon that suspicion;" but, as if the thing were past dispute, "We have found him to be so; we have often and long found him so;" as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation; but, if Paul's just character be enquired into, it will be found directly the reverse of this.

[1.] Paul was a useful man, and a great blessing to his country, a man of exemplary candour and goodness, blessing to all, and provoking to none; and yet he is here called a pestilent fellow (v. 5): "We have found him, loimon-peste-he plague of the nation, a walking pestilence, which supposes him to be a man of a turbulent spirit, malicious and ill-natured, and one that threw all things in disorder wherever he came." They would have it thought that he had dome a more mischief in his time than a plague could do,-that the mischief he did was spreading and infectious, and that he made others as mischievous as himself,-that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste,-that it was as much to be dreaded and guarded against as a plague is. Many a good sermon he had preached, and many a good work he had done, and for these he is called a pestilent fellow.

[2.] Paul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting peace; he lived peaceably and quietly himself, and taught others to do so too, and yet is here represented as a mover of sedition among all the Jews throughout all the world. The Jews were disaffected to the Roman government; those of them that were most bigoted were the most so. This Felix knew, and had therefore a watchful eye upon them. Now they would fain make him believe that this Paul was the man that made them so, whereas they themselves were the men that sowed the seeds of faction and sedition among them: and they knew it; and the reason why they hated Christ and his religion was because he did not go about to head them in a opposition to the Romans. The Jews were every where much set against Paul, and stirred up the people to clamour against him; they moved sedition in all places where he came, and then cast the blame unjustly upon him as if he had been the mover of the sedition; as Nero not long after set Rome on fire, and then said the Christians did it.

[3.] Paul was a man of catholic charity, who did not affect to be singular, but made himself the servant of all for their good; and yet he is here charged as being a ringleader of the sect of the Nazarenes, a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a Christian, this was inserted in hi sentence, that he was auctor iniqui nominis et signife-he author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man in propagating Christianity. But, First, It was utterly false that this was a sect; he did not draw people to a party or private opinion, nor did he make his own opinions their rule. True Christianity establishes that which is of common concern to all mankind, publishes good-will to men, and shows us God in Christ reconciling the world to himself, and therefore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their origin to. True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one; and, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, and peaceable and loving, and every way easy, acceptable, and profitable one to another, and therefore is far from being a sect, which is supposed to lead to division and to sow discord. True Christianity aims at no worldly benefit or advantage, and therefore must by no means be called a sect. Those that espouse a sect are governed in it by their secular interest, they aim at wealth and honour; but the professors of Christianity are so far from this that they expose themselves thereby to the loss and ruin of all that is dear to them in this world. Secondly, It is invidiously called the sect of the Nazarenes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise; whereas he was of Bethlehem, where the Messiah was to be born. Yet he was pleased to call himself, Jesus of Nazareth, ch. 22:8. And the scripture has put an honour on the name, Mt. 2:23. And therefore, though intended for a reproach, the Christians had not reason to be ashamed of sharing with their Master in it. Thirdly, It was false that Paul was the author of standard-bearer of this sect; for he did not draw people to himself, but to Christ-did not preach himself, but Christ Jesus.

[4.] Paul had a veneration for the temple, as it was the place which God had chosen to put his name there, and had lately himself with reverence attended the temple-service; and yet it is here charged upon him that he went about to profane the temple, and that he designedly put contempt upon it, and violated the laws of it, v. 6. Their proof of this failed; for that they alleged as matter of act was utterly false, and they knew it, ch. 21:29.

(2.) That the course of justice against Paul was obstructed by the chief captain. [1.] They pleaded that they took him, and would have judged him according to their law. This was false; they did not go about to judge him according to their law, but, contrary to all law and equity, went about to beat him to death or to pull him to pieces, without hearing what he had to say for himself-went about, under pretence of having him into their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was this judging him according to their law? It is easy for men, when they know what they should have done, to say, this they would have done, when they meant nothing less. [2.] They reflected upon the chief captain as having done them an injury in rescuing Paul out of their hands; whereas he therein not only did him justice, but them the greatest kindness that could be, in preventing the guilt they were bringing upon themselves: The chief captain Lysias came upon us and with great violence (but really no more than was necessary) took him out of our hands, v. 7. See how persecutors are enraged at their disappointments, which they ought to e thankful for. When David in a heat of passion was going upon a bloody enterprise, he thanked Abigail for stopping him, and God for sending her to do it, so soon did he correct and recover himself. But these cruel men justify themselves, and reckon him their enemy who kept them (as David there speaks) from shedding blood with their own hands. [3.] They referred the matter to Felix and his judgment, yet seeming uneasy that they were under a necessity of doing so, the chief captain having obliged them to it (v. 8): "It was he that forced us to give your excellency this trouble, and ourselves too; for," First, "He commanded his accusers to come to thee, that though mightest hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it to thee to examine him, and try what thou canst get out of him, and whether thou canst by his confession come to the knowledge of those things which we lay to his charge."

III. The assent of the Jews to this charge which Tertullus exhibited (v. 9): They confirmed it, saying that those things were so. 1. Some think this expresses the proof of their charge by witnesses upon oath, that were examined as to the particulars of it, and attested them. And no wonder if, when they had found an orator that would say it, they found witnesses that would swear it, for money. 2. It rather seems to intimate the approbation which the high priest and the elders gave to what Tertullus said. Felix asked them, "Is this your sense, and is it all that you have to say?" And they answered, "Yes it is;" and so they made themselves guilty of all the falsehood that was in his speech. Those that have not the wit and parts to do mischief with that some others have, that cannot make speeches and hold disputes against religion, yet make themselves guilty of the mischiefs others do, by assenting to that which others do, and saying, These things are so, repeating and standing by what is said, to pervert the right ways of the Lord. Many that have not learning enough to plead for Baal yet have wickedness enough to vote for Baal.

Calvin's Commentary

1. And after five days the chief priest Ananias came down with the elders, and one Tertullus, a rhetorician, who came before the governor against Paul. 2. And when Paul was called forth, Tertullus began to accuse him, saying, Seeing that we live in great peace by means of thee, and seeing many things are restored in this nation by thy providence, 3. That allow we ever, and in all places, most noble Felix, with all thanks. 4. But lest I become tedious unto thee, I pray thee hear us a little of thy courtesy. 5. For we have found this man a pestilent fellow, and a mover of debate unto all the Jews throughout the whole world, and an author of the sect of the Nazarites: 6. Who did also go about to pollute the temple; whom when we had taken, we would have judged him according to our law, 7. But the chief captain Lysias came upon us, and with great violence took him from us, 8. Commanding his accusers to come down unto thee: of whom thou mayest, if thou wilt inquire, know the certainty of all these things whereof we accuse him. 9. And the Jews added, saying that these things were so.

1. Seeing Ananias goeth down to Cesarea to accuse Paul, it maketh the conjecture more probable, which I brought before touching his priesthood. For it was not meet for the highest priest to take such a journey. Therefore some other man was highest priest at that time; and Ananias being one of the chief priests, forasmuch as he was in great authority, and was withal a stout [562] man, did take this embassage upon him. He bringeth with him a train, and that of the worshipful company of elders, that the governor might be moved with their very pomp to condemn Paul. But forasmuch as Paul did use no eloquence, they had no need to hire a rhetorician to contend with him in eloquence. Moreover, they did exceed both in dignity and also in multitude, so that it was an easy matter for them to oppress a poor man, and such a one as was destitute of man's help. Therefore it was a sign of an evil conscience, in that seeing they were men of great experience, exercised in public affairs, and skillful in matters pertaining to courts, they hire a rhetorician. Eloquence is, I confess, the gift of God; but in this matter they went about nothing else but to deceive the judge therewith. And Luke declareth this, therefore, that we may know that the Jews did omit nothing whereby they might oppress Paul; and that they might not only prove him guilty, [563] but so dash him out of countenance, that he might not be able to defend himself; and so let us consider that it came to pass by the wonderful providence of God, that Paul did so stoutly endure such sore assaults. Wherefore, if it so fall out at any time that a godly man being alone be beset with a great number of enemies, let him call to mind this history, and let him be of good courage. As David doth likewise exhort us by his own example,

"If tents were pitched about me, I will not fear, because thou art with me," (Psalm 27:3).

2. Seeing we live in great peace. Tertullus useth a preface nothing appertinent to the matter; because he commendeth Felix wisdom and virtues that he may purchase favor. Therefore it is a filthy and flattering exordium. Not that I am of their mind who reprehend Tertullus for speaking the judge fair, and for seeking to win his favor. For it is not always disagreeing with the right and lawful form of pleading to commend the judge; and there may reasons be brought on both sides (as they say) touching this matter. But I mislike nothing but this which is altogether corrupt. For the rhetorician doth insinuate himself under false praises, that he may darken the matter which is called in question. For to what end doth he speak of peace and a well ordered state, save only that Felix may think that the safety of Judea consisteth in condemning Paul, and that he may examine the matter no further? Moreover, it appeareth by Josephus, how covetously, cruelly, and voluptuously, Felix behaved himself in that province. The unworthy and tragical murdering of the highest priest, Jonathas, because he set himself against his dissolute tyranny, was already past; [564] and, finally, almost at the very same time, Claudius Caesar was enforced with the complaints of the whole nation, to put Festus in his place, and to call him to answer for himself.

Therefore we see how shamefully this orator did lie. And seeing all Paul's adversaries sing the same song, we see that they be blinded with hatred and malice, and that they treacherously betray the state of their country; neither do they pass what befall them so Paul may die the death.

Where Erasmus translateth it, Many things are well done, the old interpreter seemeth to come nearer unto Paul's meaning, who saith, that katorthomata are wrought, which signifieth as much as reformations or dressings. Therefore Tertullus commendeth the industry of Felix, because he had cleansed Judea from many corruptions, and he restored many things which would otherwise have decayed; [565] to wit, to the end he may the more greedily seek to purchase the favor of the nation (which he knew was otherwise offended with him) by the death of one man.

5. For we found this man. Tertullus doth aim at a double mark. The first is this, that Paul may be delivered to the Jews, because they be very skillful in matters which concern the worship of God and the law of Moses. But and if he deny this, he layeth to his charge a crime worthy of death, because he procured contention [566] among the people. They knew that the Romans did hate nothing more, therefore they urge that the sorest against Paul. This doth Tertullus amplify when he saith, that Paul had moved the Jews throughout the whole world. But I wonder why he addeth that he is the author or chief of the sect of the Nazarites, which we know was rather a praise than a dispraise among the Jews. I think that they mean not those who, according to the old and lawful custom of the law, did consecrate themselves to God, but those troublesome murderers who did also vaunt and boast that they were zealous men. [567] Some [568] think that Nazarites are here put for Christians, which may very well be. But if we like the former exposition better, he doth craftily lay to Paul's charge that he was one of that sect which the Romans did hate. For whereas these zealous men would above all other have been counted for notable observers of the law, they advanced a color of zeal as a banner to stir up the minds of the common people. Nevertheless, these good men, who are so zealous over their liberty, do not spare the chiefest maintainers thereof, so they may cause Paul to be hated by means of them. They would have commended the Nazarites as courageous defenders of the law, if it had not been in this matter, but now, as if they did infect the whole world, they seek to bring upon Paul great reproach by saying that he is one of them. Moreover, they slander Paul impudently, for no man did think that he was guilty of that crime. Therefore they lay to his charge, no less wickedly than maliciously, a crime which they take up at their foot, [569] and invent without all color. But such is the careless security of hypocrites, that they think they may do whatsoever they will, so they color their doings with zeal.

6. Who went about to pollute the temple. It was a light and almost a frivolous accusation to lay this to his charge before the Roman governor, who could have wished that the temple had been turned topsy-turvy. But because nothing was more fit for procuring uproars than the polluting of the temple, he doth craftily accuse Paul thereof, as if he should say, that it was no thanks to him that Jerusalem was not on an uproar; and that he carried such a firebrand as might have procured sore hurt if he had not been prevented. Also he includeth that other thing, that because Paul had offended in matters of religion, it did belong properly to the Jews to give judgment in that matter. And here he complaineth also of the chief captain Lysias, because he robbed them of their right. Therefore his drift is, to obtain at the hands of the ruler that he will restore to them that which Lysias had taken from them. This is also not void of subtilty, in that Tertullus doth discredit the chief captain, because he dealt more courteously towards Paul than the priests would he should; and glancingly he bringeth him in suspicion, because he dare not openly accuse him. But the question is, whether they could hope that the governor would grant them so much, seeing the Roman magistrates alone were to sit upon life and death? I answer, that he maketh in this place some semblance of equity, as if they were purposed to handle him more gently than he deserved. For though they might not condemn any man to death, yet they might use some light chastisement as was scourging. Nevertheless, Tertullus doth not cease to desire before the president to have him put to death.

8. Having made inquiry. A good [570] request, that the governor do not give sentence before he thoroughly examine and know the matter; and that he do not condemn Paul before he be lawfully convict. But how dare they put in these conditions, seeing their own consciences do accuse them of unjust dealing? I answer, that they had witnesses in readiness; and that they do not offer themselves to prove the matter until they do call them; [571] though there were another end. For they did hope that Felix would be so persuaded with such glorious words, [572] that he would turn over unto them the man whom they did accuse for a condemned man, whom they might handle at their pleasure. In sum, the more fierce they be upon him, and the more they were puffed up with some affiance they had in themselves, they think they shall get the upper hand by this means, because the party arraigned shall have no license granted to defend himself. Thus do false accusers boldly boast that their matter is plain, that they may blind the eyes of the judges.

Footnotes:

[562] "Strenuus," active. his innocence.

[563] "Perverterent ejus innocentiam,"

[564] "Jam praecesserat," had already been committed.

[565] "Quae alioqui pessum ibant," which were otherwise becoming worse.

[566] "Seditionem... concitaverit," stirred up sedition.

[567] "Tumultusos illos sicarios qui se etiam plausibili nomine vociferabant zelotas," those tumultuary assassins who, assuming a specious name, boasted of being zelotae, (zealous)

[568] "Quae factio circiter illud tempus emerserit; imo ex Josephi historia colligitur jamtunc fuisse grassatos," about this time that faction had broken out, nay, it appears from Josephus that it had even then made considerable progress, omitted.

[569] "Crimen velut ex trivio aereptum," some charge, picked up, as it were, in the streets.

[570] "AEqua," just, equitable.

[571] "Nec se ad probandum offerre nisi suo arbitrio," and that they do not offer proof unless he decide that it shall be taken.

[572] "Ampullis," bombast.

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Felix Before Paul
A Sermon to the Young 'And as Paul 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.' --ACTS xxiv. 25. Felix and his brother had been favourite slaves of the Emperor, and so had won great power at court. At the date of this incident he had been for some five or six years the procurator of the Roman province of Judaea; and how he used his power the historian Tacitus tells us …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul Before Felix
'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: 11. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: 13. Neither can they prove the things …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Loyal Tribute
[Footnote: Preached on the occasion of the Jubilee of Queen Victoria.] '...Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 3. We accept it always ... with all thankfulness.'--ACTS xxiv. 2-3. These words were addressed by a professional flatterer to one of the worst of the many bad Roman governors of Syria. The speaker knew that he was lying, the listeners knew that the eulogium was undeserved; and among all the crowd of bystanders …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Resurrection of the Dead
There are very few Christians who believe the resurrection of the dead. You may be surprised to hear that, but I should not wonder if I discovered that you yourself have doubts on the subject. By the resurrection of the dead is meant something very different from the immortality of the soul: that, every Christian believes, and therein is only on a level with the heathen, who believes it too. The light of nature is sufficient to tell us that the soul is immortal, so that the infidel who doubts it …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Paul's Sermon Before Felix
We might stay a little while and dilate on this thought, and show you how, in all ages, this has been the truth, that the power of the gospel has been eminently proved in its influence over men's hearts, proving the truth of that utterance of Paul, when he said, that neither tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, shall separate them from the love of God, which is in Jesus Christ their Lord. But instead of so doing, I invite you to contemplate the text …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the …
Grenville Kleiser—The world's great sermons, Volume 3

The Awakened Sinner Urged to Immediate Consideration and Cautioned against Delay.
1. Sinners, when awakened, inclined to dismiss convictions for the present.--2. An immediate regard to religion urged.--3. From the excellence and pleasure of the thing itself.--4. From the uncertainty of that future time on which sinners presume, compared with the sad consequences of being cut off in sin.--5. From the immutability of God's present demands.--6. From the tendency which delay has to make a compliance with these demands more difficult than it is at present.--7. From. the danger of God's …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Epistles of the Captivity.
During his confinement in Rome, from a.d. 61 to 63, while waiting the issue of his trial on the charge of being "a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5), the aged apostle composed four Epistles, to the Colossians, Ephesians, Philemon, and Philippians. He thus turned the prison into a pulpit, sent inspiration and comfort to his distant congregations, and rendered a greater service to future ages than he could have …
Philip Schaff—History of the Christian Church, Volume I

Of Presbyters who are Corrected by their Own Bishops. ...
Of presbyters who are corrected by their own bishops. Alypius the bishop, a legate of the province of Numidia, said: Nor should this be passed over; if by chance any presbyter when corrected by his bishop, inflamed by self-conceit or pride, has thought fit to offer sacrifices to God separately [from the authority of the bishop] or has believed it right to erect another altar, contrary to ecclesiastical faith and discipline, such should not get off with impunity. Valentine, of the primatial see …
Philip Schaff—The Seven Ecumenical Councils

A Plot Detected
'And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they bad killed Paul. 13. And they were more than forty which had made this conspiracy. 14. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15. Now therefore ye with the council signify to the chief captain that he bring him down unto you to-morrow, as …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Witness of Our Own Spirit
"This is our rejoicing, the testimony of out conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." 2 Cor. 1:12 1. Such is the voice of every true believer in Christ, so long as he abides in faith and love. "He that followeth me," saith our Lord, "walketh not in darkness:" And while he hath the light, he rejoiceth therein. As he hath "received the Lord Jesus Christ," so he walketh in him; and while he walketh …
John Wesley—Sermons on Several Occasions

The Parables Exemplified in the Early History of the Church.
"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end." We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles …
Edward Burbidge—The Kingdom of Heaven; What is it?

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside …
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. We come now, as was proposed, to observe, Thirdly,(474) That faith unfeigned is the only thing which gives the answer of a good conscience towards God. Conscience, in general, is nothing else but a practical knowledge of the rule a man should walk by, and of himself in reference to that rule. It is the laying down a man's state, and condition, and actions beside the rule of God's word, or the principles of nature's light. It is the chief piece …
Hugh Binning—The Works of the Rev. Hugh Binning

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. …
J. W. McGarvey—The Four-Fold Gospel

Verbal Inspiration
Not only does the Bible claim to be a Divine revelation but it also asserts that its original manuscripts were written "not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth" (I Cor. 2:13). The Bible nowhere claims to have been written by inspired men--as a matter of fact some of them were very defective characters--Balaam for example--but it insists that the words they uttered and recorded were God's words. Inspiration has not to do with the minds of the writers (for many …
Arthur W. Pink—The Divine Inspiration of the Bible

Luther Before the Diet
A new emperor, Charles V, had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations and induce the monarch to employ his power against the Reformation. On the other hand, the elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied …
Ellen Gould White—The Great Controversy

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation …
John Calvin—The Institutes of the Christian Religion

Quirinius the Governor of Syria
WE come now to the last serious difficulty in Luke's account of the "First Enrollment". He says that it occurred while Quirinius was administering Syria. The famous administration of Syria by Quirinius lasted from about AD. 6 to 9; and during that time occurred the" Great Enrollment" and valuation of property in Palestine. [94] Obviously the incidents described by Luke are irreconcilable with that date. There was found near Tibur (Tivoli) in AD. 1764 a fragment of marble with part of an inscription, …
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly …
John Calvin—The Institutes of the Christian Religion