Atos 24

A.T. Robertson · Citado em PreceptAustin

Atos 24

Robertson adds diorthoma "occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch)." Figuratively diothoma refers to a “revision” of a law. It refers to what has been set straight, especially internal improvements in administration (probably an exaggeration to put it mildly, given the notoriously corrupt character of Felix) Tertullus continues his appeal using flattery including his highly debatable statement that Felix, through his providence had instituted reforms (“very worthy deeds”) which brought great peace to the region. Proverbs 26:28 has this to say about flattery - "A lying tongue hates those it crushes, And a flattering mouth works ruin." Bruce Winter - The speeches could be analyzed according to the rhetorical arrangement of that time as follows: for Tertullus: vv. 2 b-3 exordium (the introduction); v. 5 narratio (the statement of facts); vv. 6-8 confirmatio (probatio) (the proof), w. peroratio (the conclusion) at v. 8; for Paul: v. 10 b exordium; v. 11 narratio; vv. 12-13 probatio or confirmatio; vv. 14-18 refutatio (the refutation); vv. 19-21 peroratio Acts 24:3 we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness. NET Acts 24:3 Most excellent Felix, we acknowledge this everywhere and in every way with all gratitude. GNT Acts 24:3 πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας. NLT Acts 24:3 For all of this we are very grateful to you. KJV Acts 24:3 We accept it always, and in all places, most noble Felix, with all thankfulness. ESV Acts 24:3 in every way and everywhere we accept this with all gratitude. CSB Acts 24:3 we acknowledge this in every way and everywhere, most excellent Felix, with utmost gratitude. NIV Acts 24:3 Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude. NKJ Acts 24:3 "we accept it always and in all places, most noble Felix, with all thankfulness. NRS Acts 24:3 We welcome this in every way and everywhere with utmost gratitude. YLT Acts 24:3 always, also, and everywhere we receive it, most noble Felix, with all thankfulness; most excellent Felix: Ac 23:26 *Gr: Ac 26:25 Lu 1:3 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries FLATTERY CONTINUES We acknowledge this (What is this? see previous flattering declaration by Tertullus) in every way and everywhere, most excellent Felix, with all thankfulness - We - speaking for Ananias and the elders who were likely all Sadducees. Acknowledge (apodechomai) in this context means Tertullus is commending (present tense) Felix as worthy of praise. BDAG says this use was " typical administrative prose." Related Resource: Who is Felix in the Bible? Most excellent (2903)(kratistos superlative from kratus = strong) is an honorary way to address high officials. Most noble. BDAG - "strongly affirmative honorary form of address." Used to address Theophilus, Claudius (Acts 23:26), Felix (Acts 24:3) and Festus (Acts 26:25). Used 4x in NT - Lk. 1:3; Acts 23:26; Acts 24:3; Acts 26:25. All thankfulness - not just thankfulness but "all" (more "butter"!) Thankfulness (2169)(eucharistia from eú = well, + charizomai = to grant, give freely; English = Eucharist as related to Lord's Supper) is the expression of thanks or gratitude for favor and mercy shown. Thankfulness from one conscious of benefit received. Acts 24:4 "But, that I may not weary you any further, I beg you to grant us, by your kindness, a brief hearing. NET Acts 24:4 But so that I may not delay you any further, I beg you to hear us briefly with your customary graciousness. GNT Acts 24:4 ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικείᾳ. NLT Acts 24:4 But I don't want to bore you, so please give me your attention for only a moment. KJV Acts 24:4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. ESV Acts 24:4 But, to detain you no further, I beg you in your kindness to hear us briefly. CSB Acts 24:4 However, so that I will not burden you any further, I beg you in your graciousness to give us a brief hearing. NIV Acts 24:4 But in order not to weary you further, I would request that you be kind enough to hear us briefly. NKJ Acts 24:4 "Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us. NRS Acts 24:4 But, to detain you no further, I beg you to hear us briefly with your customary graciousness. YLT Acts 24:4 and that I may not be further tedious to thee, I pray thee to hear us concisely in thy gentleness; that I may not weary you any further Heb 11:32 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries But, that I may not weary you any further - NLT "But I don't want to bore you." The idea is that Tertullus may not further hinder or detain Felix. But considering Felix's selfish character, it is not likely that he was "bored" or "wearied" by praises of his "virtuous" rule. UBS Note on not weary you - "I do want to take up too much of your time is understood in this same fashion by most other translations, though it is faintly possible that the meaning may be “I do not want to tire you out.” Ancient orators, as well as modern, felt it advisable to promise their hearers only a short speech." Weary (1465)(egkopto/enkopto from en = in + kópto = cut down, strike) strictly means to knock or cut into, to impede one's course by cutting off his way; and hence to hinder, impede, thwart or interrupt. It means to make progress slow or difficult. It can also convey the idea of delay. Egkopto - Only 5 uses - all are interesting - Acts 24:4; Ro 15:22; Gal. 5:7; 1 Th. 2:18; 1 Pet. 3:7 I beg you to grant us, by your kindness, a brief hearing - Kindness is epieikeia (1932)(only other use 2 Cor 10:1 of the "gentleness of Christ") which BDAG says is "the quality of making allowances despite facts that might suggest reason for a different reaction." It is the quality of justice which treats people with mercy; the quality of gracious forbearing. This word can be rendered clemency which describes leniency and compassion shown toward offenders by a person or agency charged with administering justice. Of course Tertullus and the Jews hardly wanted Felix to show clemency toward Paul. Tertullus desired to continue to flatter Felix.

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Robertson adds "The disciple is not above his Master. (Lk 6:40+, Mt 10:24) There was a sneer in the term as applied to Jesus and here to His followers." Nazoraios in NT - Mt. 2:23; Mt. 26:71; Lk. 18:37; Jn. 18:5; Jn. 18:7; Jn. 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 24:5; Acts 26:9 Larkin has a helpful note - Tertullus next charges disruptive heresy, which may carry with it the implication of fomenting theologically motivated civil unrest. He uses a contemptuous nickname for Christians, Nazarene (compare Jn 1:46; nosrim in the Talmud [for example, Ta`anit 27b]; Williams 1985:397), and labels them a sect--no more than an unauthorized minority movement within Judaism--and Paul their ringleader. Felix had to constantly deal with civil uprisings from such movements (see Josephus Jewish Wars 2.253-65 below). (IVP Commentary) Josephus - This Felix took Eleazar the arch-robber, and many that were with him, alive, when they had ravaged the country for twenty years together, and sent them to Rome; but as to the number of robbers whom he caused to be crucified, and of those who were caught among them, and whom he brought to punishment, they were a multitude not to be enumerated. 2.543. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255 this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. (Josephus Jewish Wars 2.253-65 - for 256-265 click the links on each note to go to the next note). While most commentators see 3 charges against Paul, William MacDonald feels there are four writing "He then proceeded to specify four distinct charges against the Apostle Paul: 1. He was a plague, that is, a pest or a nuisance. 2. He was a creator of revolt among all the Jews. 3. He was a ringleader of the sect of the Nazarenes. 4. He tried to profane the temple. Acts 24:6 "And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law.] NET Acts 24:6 He even tried to desecrate the temple, so we arrested him. GNT Acts 24:6 ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι ὃν καὶ ἐκρατήσαμεν, NLT Acts 24:6 Furthermore, he was trying to desecrate the Temple when we arrested him. KJV Acts 24:6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. ESV Acts 24:6 He even tried to profane the temple, but we seized him. CSB Acts 24:6 He even tried to desecrate the temple, so we apprehended him [and wanted to judge him according to our law. NIV Acts 24:6 and even tried to desecrate the temple; so we seized him. NKJ Acts 24:6 "He even tried to profane the temple, and we seized him, and wanted to judge him according to our law. NRS Acts 24:6 He even tried to profane the temple, and so we seized him. YLT Acts 24:6 who also the temple did try to profane, whom also we took, and according to our law did wish to judge, he even tried to desecrate the temple: Ac 24:12 19:37 21:27-29 then we arrested him: Acts 21:30-32 Acts 22:23 Acts 23:10-15 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries And he even tried to desecrate the temple - He doesn't say Paul accomplished desecration but just that he attempted it. Accusation that he tried to profane the Jewish Temple in Jerusalem, thus depriving it of its sacred character. We read the original charge by the Jews in Acts 21... When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, crying out, “Men of Israel, come to our aid! This is the man who preaches to all men everywhere (CF "A WORLDWIDE TROUBLEMAKER!") against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place. For they had previously seen Trophimus the Ephesian (Trophimus of Asia - Acts 20:4+) in the city with him, and they supposed that Paul had brought him into the temple. And all the city was aroused, and the people rushed together; and taking hold of Paul, they dragged him out of the temple; and immediately the doors were shut.” (Acts 21:27-30+) This accusation was less politically charged than the previous charges. Nevertheless, the Romans were well aware that theological problems with the Jews could turn into riots, which is exactly what Claudius Lysias had seen in Acts 23 And there occurred a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, “We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?” 10 And as a great dissension (stasis same word in Acts 24:5+) was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks. (Acts 23:9-10+) To desecrate (953)(bebeloo from bebelos = profane from basis = a stepping or walking from baíno = to step + belos = threshold, particularly of temple) means literally "to cross the threshold," and then to defile ritually. To cause something to become unclean, profane, or ritually unacceptable. BDAG - "to cause something highly revered to become identified with the commonplace."

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Robertson reminds us the examination could not be by torture (e.g., flogging) "since Paul was a Roman citizen, but by hearing what Paul has to say in defence of himself." Examining (350)(anakrino from aná = again + kríno = sift, judge, distinguish, separate out so as to investigate) means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes. Anakrino can mean to interrogate, to cross-examine or to put through a course of questioning as when one is questioned and examined by a judge in a court of law. It was often used in secular Greek of the interrogation of a prisoner. It was also used of a judicial examination before the final verdict was rendered. Anakrino is translated on trial in Acts 4:9+ where Peter, et.al. were examined by the religious leaders for the healing of a lame man. Herod examined his soldiers after Peter had escaped from jail and then he sent them to be executed for allowing their prisoner to escape (Acts 12:19+). My favorite use of anakrino is of the disciples at Berea "Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so." (Acts 17:11+). To ascertain means to establish after investigation, to make certain of, to determine with certainty, usually by making an inquiry or other effort. Ascertain (1921)(epiginosko from epí intensifies force of + ginosko = to know) means to know fully, know with certainty, become thoroughly acquainted with and thus possessing more or less definite information, in this case the information that Paul is guilty of the accusations. Epiginosko in Acts - Acts 3:10; Acts 4:13; Acts 9:30; Acts 12:14; Acts 19:34; Acts 22:24; Acts 22:29; Acts 23:28; Acts 24:8; Acts 24:11; Acts 25:10; Acts 27:39; Acts 28:1 Accuse (present tense)(2723) see notes above on kategoreo Acts 24:9 The Jews also joined in the attack, asserting that these things were so. NET Acts 24:9 The Jews also joined in the verbal attack, claiming that these things were true. GNT Acts 24:9 συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. NLT Acts 24:9 Then the other Jews chimed in, declaring that everything Tertullus said was true. KJV Acts 24:9 And the Jews also assented, saying that these things were so. ESV Acts 24:9 The Jews also joined in the charge, affirming that all these things were so. CSB Acts 24:9 The Jews also joined in the attack, alleging that these things were so. NIV Acts 24:9 The Jews joined in the accusation, asserting that these things were true. NKJ Acts 24:9 And the Jews also assented, maintaining that these things were so. NRS Acts 24:9 The Jews also joined in the charge by asserting that all this was true. YLT Acts 24:9 and the Jews also agreed, professing these things to be so. Ac 6:11-13 Ps 4:2 62:3,4 Ps 64:2-8 Isa 59:4-7 Jer 9:3-6 Eze 22:27-29 Mic 6:12,13 7:2,3 Mt 26:59,60 Joh 8:44 Acts 24 Resources - Multiple Sermons and Commentaries THE JEWS JUMP IN ON THE ATTACK The Jews also joined in the attack, asserting that these things were so - Time to gang up on Paul! The Jews began to speak up and in so doing confirmed the alleged charges against Paul. Liars every one of them! This recalls David's words in Psalm 3:6 "I will not be afraid of ten thousands of people Who have set themselves against me round about."

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Robertson notes that this is "The same word and form (epignōnai) used by Tertullus, if (HE SPOKE) in Greek, in Acts 24:8 to Felix. Paul takes it up and repeats it." That no more than twelve days ago I went up to Jerusalem to worship - Paul's desire as expressed in Acts 20:16+ was to arrive at Jerusalem in time to celebrate the Feast of Pentecost. In addition as he explains in Acts 24:17,18+ he "came to bring alms to (his) nation and to present offerings." Worship (bow down) (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f+). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneomay be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . Proskuneo in Acts - Acts 7:43; Acts 8:27; Acts 10:25; Acts 24:11; Acts 24:12 "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. NET Acts 24:12 They did not find me arguing with anyone or stirring up a crowd in the temple courts or in the synagogues or throughout the city, GNT Acts 24:12 καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν, NLT Acts 24:12 My accusers never found me arguing with anyone in the Temple, nor stirring up a riot in any synagogue or on the streets of the city. KJV Acts 24:12 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: ESV Acts 24:12 and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. CSB Acts 24:12 They didn't find me disputing with anyone or causing a disturbance among the crowd, either in the temple complex or in the synagogues or anywhere in the city. NIV Acts 24:12 My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. NKJ Acts 24:12 "And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. NRS Acts 24:12 They did not find me disputing with anyone in the temple or stirring up a crowd either in the synagogues or throughout the city. YLT Acts 24:12 and neither in the temple did they find me reasoning with any one, or making a dissension of the multitude, nor in the synagogues, nor in the city; Ac 24:5 25:8 28:17 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries CALUMNIATORS CANNOT CITE CAUSING COMMOTION Calumniator means one who makes false and malicious statements about another. As someone has said a calumniator is not only a moral assassin, but he is the most accomplished type of the coward known to man! Neither in the temple (hieron), nor in the synagogues (sunagoge), nor in the city itself did they find ( heurisko) me carrying on a discussion (dialegomai) with anyone or causing a riot - Paul denies the two charges that were serious and the only one that concerned Roman law which was insurrection.

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Robertson comments on the phrase Of which they now accuse me - As if they had (NOW) changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom. Larkin summarizes - As to motive, whether to celebrate Pentecost (20:16), render account of his stewardship thus far or rededicate himself to the next phase of ministry, Paul went up to Jerusalem to complete a spiritual pilgrimage, to worship(compare 8:27), not to start a "holy war." While on an earlier visit he had engaged in debate and witness to non-Christian Jews, this time he evidently confined himself to the Christian community (9:28-30/22:18; 21:17-26). His method of operation did not include arguing . . . at the temple, or stirring up a crowd for insurrection (epistasis; 2 Macc 6:3). In fact, if anyone could be accused of stirring up a crowd and inciting the city to riot, it was Paul's initial accusers (Acts 21:27-28, 30, 34-35). He lacked opportunity to orchestrate a revolt, since he had arrived in Jerusalem only twelve days before he was arrested. Besides, no proof of the charges can be now offered. Paul's solid defense teaches us that though proclaiming a controversial message may spark an uproar, messengers themselves must always be peace-loving, circumspect and law-abiding. (IVP Commentary) Henry Morris, a creationist, has an interesting comment - Paul's factual answer, and the contrasting emotional diatribes of his opponents, seem typical of modern controversies between creationists and evolutionists, as well as controversies between Christians and anti-Christians in general. The facts of the case completely supported Paul, and Felix would have released him except Felix hoped to receive a bribe from Paul (Acts 24:26) and desired to appease the Jewish leaders (Acts 24:27). Similarly, today the facts always support the Biblical creationist Christian world view, but financial and political considerations generally favor its opponents. Paul was not guilty of any of their charges or of anything else except believing and teaching the truth of God's Word. Accuse (present tense)(2723) see notes above on kategoreo Acts 24:14 "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 NET Acts 24:14 But I confess this to you, that I worship the God of our ancestors according to the Way (which they call a sect), believing everything that is according to the law and that is written in the prophets. GNT Acts 24:14 ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν, οὕτως λατρεύω τῷ πατρῴῳ θεῷ πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, NLT Acts 24:14 "But I admit that I follow the Way, which they call a cult. I worship the God of our ancestors, and I firmly believe the Jewish law and everything written in the prophets. KJV Acts 24:14 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: ESV Acts 24:14 But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, CSB Acts 24:14 But I confess this to you: I worship my fathers' God according to the Way, which they call a sect, believing all the things that are written in the Law and in the Prophets. NIV Acts 24:14 However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets, NKJ Acts 24:14 "But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. NRS Acts 24:14 But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets. YLT Acts 24:14 'And I confess this to thee, that, according to the way that they call a sect, so serve I the God of the fathers, believing all things that in the law and the prophets have been written, But this I admit to you: Ps 119:46 Mt 10:32 that according to the Way: Ac 9:2 19:9,23 Am 8:14 2Pe 2:2 which they call a sect Ac 24:5 1Co 11:19 Ga 5:20 Tit 3:10 2Pe 2:1 I do serve : Mic 4:2 the God of our fathers: Ac 3:13 5:30 7:32 22:14 Ex 3:15 1Ch 29:18 2Ti 1:3 believing everything : Ac 3:22-24 10:43 26:22,27 28:23 Lu 1:70 24:27,44 Joh 5:39-47 1Pe 1:11 Rev 19:10 that is in accordance with the Law Ac 13:15 Mt 7:12 22:40 Lu 16:16,29 Joh 1:45 Ro 3:21 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries PAUL CONFESSES TO ONE CHARGE But this I admit to you, that according to the Way which they call a sect - Tertullus had accused Paul of being a member of The Way and he unashamedly confesses that is the case. Paul's faith was not in a sect but in the Savior Robertson - The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is “guilty” of that. Jack Andrews - Paul did make a confession of his guilt before the governor—he was saying that he was guilty as charged of being a Christian. If we testify that we are a Christian is there enough evidence against us to prove that? A heard about a pious church member who thought of himself as a great Christian. One Sunday morning he came into the 2nd grade Sunday school class and the teacher asked him to say a few words. He stood pompously before them and asked, “Why do you think people call me a Christian?” There was an embarrassing silence, then a small voice from the back of the room said, ‘Because they don’t know you.” (Jack Andrews Expository Studies – Understanding Acts) Admit (confess) (3670)(homologeo from homos = one and same + lego = say) literally means to say the same thing as another and so to agree in one's statements with, to acknowledge, to admit the truth of an accusation. NIDNTT notes that in the secular use of homologeo "The legal connotation is dominant. A man agrees with another’s statement, concedes or confesses something (e.g. his guilt before a judge), agrees to something (e.g. another’s wish) and so promise. And that is the sense here in Acts 24:14 as Paul confesses to Felix that what Tertullus had said about The Way is factual or true.

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Robertson quips "Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (Acts 23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious “heretic” surely!" Believing (present tense - continually)(4100)(pisteuo) means Paul considered the OT writings to be true and therefore totally trustworthy. All uses of pisteuo in Acts - Acts 2:44; Acts 4:4; Acts 4:32; Acts 5:14; Acts 8:12; Acts 8:13; Acts 8:37; Acts 9:26; Acts 9:42; Acts 10:43; Acts 11:17; Acts 11:21; Acts 13:12; Acts 13:39; Acts 13:41; Acts 13:48; Acts 14:1; Acts 14:23; Acts 15:5; Acts 15:7; Acts 15:11; Acts 16:31; Acts 16:34; Acts 17:12; Acts 17:34; Acts 18:8; Acts 18:27; Acts 19:2; Acts 19:4; Acts 19:18; Acts 21:20; Acts 21:25; Acts 22:19; Acts 24:14; Acts 26:27; Acts 27:25; Written (1125)(grapho from graph- = scratch on or engrave) means to engrave or inscribe with a pen or stylus characters or letters on a surface. The perfect tense signifies the permanence of the written word of God. All uses of grapho in Acts - Acts 1:20; Acts 7:42; Acts 13:29; Acts 13:33; Acts 15:15; Acts 15:23; Acts 18:27; Acts 23:5; Acts 23:25; Acts 24:14; Acts 25:26; The Law and the Prophets - speaks of the entirety of OT Scriptures (not rabbinical interpretations of them). All uses of this phrase - Mt 5:17, Mt 7:12; Mt 11:13, Mt. 22:40; Lk. 16:16; Lk 24:44, Jn 1:45, Acts 13:15; Acts 24:14, Acts 28:23, Ro. 3:21. Jesus gave this description of the OT Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (Lk 24:44) Comment - A common Jewish division of the OT. The Prophets included most of the historical books, and the Psalms included the "writings." The Prophets (4396)(prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation. John

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Robertson says "apparently at the same time," but he is an amillennialist and misses the truth that there is 1000 years separating these two judgments. Related Resources: Two General Bodily Resurrections The Seven Bodily Resurrections in Scripture Watch Francis Chan's illustration of time and eternity There’s a great day coming, a great day coming - Dear reader "Are you ready?" The only way to "be ready" is to believe in Jesus Christ (Acts 16:31+), confessing Him as Lord (Ro 10:9-10+) and living out your faith (see Relationship of faith and obedience or Obedience of faith). There’s a great day coming by and by, When the saints and the sinners shall be parted right and left, Are you ready for that day to come? Are you ready? Are you ready? Are you ready for the judgment day? Are you ready? Are you ready? For the judgment day? (Play - There’s a Great Day Coming) (Play Acapella Version) Acts 24:16 "In view of this, I also do my best to maintain always a blameless conscience both before God and before men. NET Acts 24:16 This is the reason I do my best to always have a clear conscience toward God and toward people. GNT Acts 24:16 ἐν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. NLT Acts 24:16 Because of this, I always try to maintain a clear conscience before God and all people. KJV Acts 24:16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. ESV Acts 24:16 So I always take pains to have a clear conscience toward both God and man. CSB Acts 24:16 I always do my best to have a clear conscience toward God and men. NIV Acts 24:16 So I strive always to keep my conscience clear before God and man. NKJ Acts 24:16 "This being so, I myself always strive to have a conscience without offense toward God and men. NRS Acts 24:16 Therefore I do my best always to have a clear conscience toward God and all people. YLT Acts 24:16 and in this I do exercise myself, to have a conscience void of offence toward God and men always. Ac 23:1 Ro 2:15 9:1 1Co 4:4 2Co 1:12 4:2 1Th 2:10 1Ti 1:5,19 3:9 2Ti 1:3 Tit 1:15 2:11-13 Heb 9:14 10:22 13:18 1Pe 2:19 3:16,21 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries PAUL'S CLEAR CONSCIENCE In view of this - (NET - "This is the reason." NLT - "Because of this") In view of what? The fact that he believed that God would resurrect him. In view of Paul's future focus (see related discussion of Vertical Vision") he was motivated to seek to always keep a clear conscience. THOUGHT - The implication of course is that what we do in our time on earth will in ways that we cannot now fully grasp impact our time in eternity (cf 1 Peter 1:17+, 1 Jn 3:2+,1 Jn 3:3+). Woe! We all need this "wake up call"....EVERY morning! Yes, Holy Spirit, remind us every morning of our desperate need for Your enabling power to fight the good fight of faith for the glory of Jesus! Amen. I also do my best to maintain always a blameless conscience both before God and before men - Note Paul's use of always which is a bold claim that he continually sought to live with a clear conscience. His aim is to have a conscience void of offense toward God and men. Rackham writes that "Certainly his conscience acquitted him of having caused any offence to his countrymen." Gilbrant on blameless conscience - That is, a conscience that was aproskopos would not condemn him because of his religious fidelity and his relationship to humanity. Paul’s conscience did not judge him, become an offense to his faith, or deter his open prayer and testimony. Do my best (778)(askeo) means to exercise oneself, to exert all one's diligence, study and industry, to endeavor, strive. Gilbrant - In classical Greek askeō originally meant “to work raw materials,” as would a craftsman fashioning a work of art. Later the usage broadened to “dress, adorn.” An important use developed around the physical training of athletes, “to practice, exercise, train.” In the mental and ethical sphere, askeō was used of thoughts and passions—especially sexual desires—which must be tamed and disciplined to practice the good. The English word ascetic (“One who practices strict self-denial as a means of personal or spiritual discipline”) comes from this root. Finally, the word developed the more general sense “to practice, endeavor, exert oneself” to do something. The word is used only once in the Septuagint: of keeping the Sabbath (2 Maccabees 15:4). Askeō is found only once in the New Testament. In Acts 24:16 Paul, testifying before Felix, declared, “So I strive always to keep my conscience clear before God and man” (NIV). The KJV’s “I exercise myself” hints at the discipline of athletic training. Newer translations stress exerting oneself to accomplish something: “I do my best” (NASB), “I take pains” (RSV). Though Paul employed a different word in 1 Corinthians 9:24-27, we see the same image: the physical self-control of an athlete compared to the spiritual self-discipline necessary to continue in God’s will. (Complete Biblical Library Greek-English Dictionary) Martin Luther emulated Paul when he declared before the court of the Roman Empire at Worms in 1521: "My conscience is captive to the Word of God. ... I am more afraid of my own heart than of the pope and all his cardinals. I have within me the great pope, Self." Blameless (677)(aproskopos from a = not + proskopto = strike at, to trip, dash against as foot against a stone) literally means without offense, without stumbling, not stumbling or not tripping. Not causing others to stumble or fail. Not giving offense (thus inoffensive). Used on two other times - 1 Cor. 10:32; Phil. 1:10.NIDNTT adds that aproskopos means "both giving no offense, unobjectionable, blameless, and taking no offense, unhurt." Not leading others into sin. Christians are to live lives of true integrity that do not cause others to sin. It is blameless in the sense of not offending or not causing someone else to stumble. It describes one who does not lead others into sin. Such a one is inoffensive and clear (in their conscience). A blameless conscience would be a "not causing to stumble" or "not offending" conscience. Conscience (4893)(suneidesis is derived from sun/syn = with + eido = know) literally means a "knowing with", a co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. It describes the witness borne to one's conduct by that faculty by which we apprehend the will of God. Only other use in Acts is Acts 23:1+. Wayne Detzler - At salvation one's conscience is cleansed by the blood of Christ, and this deals effectively with past sin (Heb. 9:14). This clean conscience becomes the most valuable possession of a Christian (Heb 13:18). Conversely a non-Christian has a defiled conscience, which no amount of human activity can make clean (Titus 1:15). In the pastoral epistles Paul made much of the conscience. Those who denied the truth had a "seared" conscience, which could not respond to revelation (1 Tim. 4:2). Church leaders were supposed to have clear consciences (1 Tim 3:9), and this was applied specifically to Timothy (1 Tim 1:19). Paul himself was an example of a clear conscience, which gave credibility to his ministry (2 Tim. 1:3). The Apostle Peter placed equal emphasis on the need for a clear conscience (1 Peter 3:16). A careful study of the New Testament reveals the absolute importance of a clear conscience. This is true of our relationships with other people in the world and in the church. Most important is a clear conscience toward God. (NT Words in Today's Language) More from Wayne Detzler: Often conscience has been trivialized. According to Franklin P. Jones: "Conscience is a small, still voice that makes minority reports." To this someone added: "Con-science is also what makes a boy tell his mother before his sister does." Christopher Morley said about conscience: "Pop used to say about the Presbyterians, 'It don't prevent them committing all the sins there are, but it keeps them from getting any fun but of it.' " The late General Omar Bradley was more serious in commenting on con-science: "The world has achieved brilliance without conscience," he conceded. "Ours is a world of nuclear giants and ethical infants." When a person comes to faith in Christ, his conscience becomes acutely sensitive to sin. No longer as a Christian can he sin with impunity. The story is told about an old Indian chief who was converted. Later a missionary asked him: "Chief, how are you doing spiritually? Are you experiencing victory over the devil?" "It's like this," the chief replied. "I have two dogs inside me: a good dog and a bad dog. They are constantly fighting with each other." "Which dog wins?" asked the puzzled missionary. "Whichever one I feed the most," retorted the wise old man. His conscience was being shaped by the Scriptures. As a young missionary I taught at a small Bible institute. As we surveyed the Old Testament I taught students about the danger of tolerating unforgiven sin. One young man came after class and confessed having stolen a piece of equipment from his employer. That same day he wrote to his former boss and made it right. The result was not just a good grade in the course, but also a clear conscience, which is worth much more. It is important to have a conscience sensitive to others. When we moved to England, I carried on with many practices which were acceptable to American Christians. Soon a British brother mentioned to me that English evangelicals did not go to restaurants to eat on Sunday. This was strange to me, but for the sake of my English friends I stopped eating out on Sunday. This protected my conscience and our fellowship. In his usual practical way Billy Graham set out the importance of a clear conscience: "To have a guilty conscience is a feeling. Psychologists may define it as a guilt complex, and may seek to rationalize away the sense of guilt, but once it has been awakened through the application of the law of God, no explanation will quiet the insistent voice of conscience." There is only one way to achieve happiness on this terrestrial ball, And that is to have either a clear conscience or none at all. —Ogden Nash My conscience has been taken captive by the Word of God, and to go against conscience or Scripture is neither right nor safe. —Martin Luther, Many people have their bad memory to thank for their clear conscience. That was not the case with Paul. Most of us follow our conscience as we follow a wheelbarrow. We push it in front of us in the direction we want to go. —Billy Graham. The disease of an evil conscience is beyond the practice of all physicians of all the countries of the world. —William Ewart Gladstone Many electronic fire alarms have an internal switch triggered by a beam of light. As long as light is received unbroken by the photo-sensitive receiver, the detector is quiet. But if smoke or moisture or an insect obstructs the beam for even a split second, the alarm sounds. Our conscience resembles such an alarm. When sin obstructs our connection with the light of God's Spirit, the conscience signals us that there's life-threatening danger. —A.D. Sterner, Cowardice asks the question: Is it safe? Consensus asks the question: Is it popular? Conscience asks: Is it right? —Martin Luther King, Jr. Conscience is a small voice deep down inside where the acoustics are generally poor. Never trust a person with a hardened conscience. A gash in the conscience may disfigure the soul forever. A good conscience is the looking glass of heaven. Nothing is harder to bear than a guilty conscience. For some, conscience is the fear of being found out. Conscience is a still small voice—when it calls, often the line is busy. A quiet conscience sleeps during thunder and lightning. A guilty conscience needs no accusing. Someone should invent an amplifier for the voice of conscience. The longest distance for humans is from the head to the heart. Conscience does not get its guidance from a Gallup poll. A sanctified conscience is the holy whisper of God in the soul. An imperfect conscience needs a perfect Guide. The “little voice inside” used to be our conscience—now it’s a pocket radio. Have convictions but be sure your convictions are convictions and not prejudices. A bad conscience has a good memory. Conscience and the Holy Spirit are the two great prosecutors of the souls. A clear conscience can only be destroyed by its owner. Conscience is that thing that hurts when everything else feels good. Better to lose a good coat than a bad conscience. Conscience should always go to truth for instructions. Many persons tune out the voice of conscience when money begins to talk. When you listen to your conscience does it sometimes seem you are in the company of a total stranger? In the courtroom of our conscience, we call only witnesses for the defense. Conscience is what tells you it is wrong the moment after you have perpetrated it. A man of integrity will listen to conscience. Cultivate a clear conscience; it may be the best friend you will ever have. When you have a fight with your conscience and get licked, you win. Many people have a bad memory to thank for their consciences. Feeding your conscience with excuses is like giving sleeping pills to your watchdog. It is your conscience that tells you that your instinct could be wrong. Conscience is like a piano—if you only use it once a year, you probably will not notice it is out of tune. The best tranquilizer is a clear conscience. Conscience is what makes a small boy tell his dad before his sister does. What your conscience says is more important than what your neighbors say. Make sure your opinion of others is not their opinion of you. A conscience is like a buzzing bee—it can make you uneasy without ever stinging you. An evil conscience cannot be cured by medication. Some people say they have become broad-minded when they have only stretched their consciences. Conscience is like a sundial—when the truth of God shines upon it, it points the right way. Conscience gets a lot of credit that belongs to cold feet. Happy is the man who renounces anything that places a strain upon his conscience. Beware of the rubber conscience and the concrete heart. Conscience doesn’t necessarily keep us from doing what we shouldn’t; it just keeps us from enjoying it. So long as your conscience isn’t ashamed to acknowledge you as a friend, don’t give a rap for your enemies. A clear conscience is the softest pillow. Conscience is not only the greatest preacher who ever lived, he’s the best friend you’ve ever had. A conscience is something that hurts us when everything else feels terrific. The reason most people have a clean conscience is that they never use it. A good conscience is a continual Christmas. —Benjamin Franklin There’s no pillow so soft as a clear conscience. —French proverb Conscience: that still small voice that makes you still smaller.—Billy Graham The best tranquilizer is a good conscience. What the world needs is an amplifier for the still, small voice. Conscience is something inside that bothers you when nothing outside does. A Clear Conscience Genesis 20-22; Matthew 6:19-34 I myself always strive to have a conscience without offense toward God and men. —Acts 24:16 After Ffyona Campbell became famous as the first woman to walk around the world, her joy was short-lived. Despite the adulation she received, something troubled her. Guilt overtook her and pushed her to the brink of a nervous breakdown. What was bothering her? “I shouldn’t be remembered as the first woman to walk around the world,” she finally admitted. “I cheated.” During her worldwide trek, she broke the guidelines of the Guinness Book of World Records by riding in a truck part of the way. To clear her conscience, she called her sponsor and confessed her deception. God has given each of us a conscience that brings guilt when we do wrong. In Romans, Paul describes our conscience as “accusing or else excusing [us]” (2:15). For the obedient follower of Christ, care of the conscience is an important way of maintaining a moral compass despite moral imperfection. Confessing sin, turning from it, and making restitution should be a way of life (1 John 1:9; Lev. 6:2-5). If God’s Word guides your conscience, let your conscience be your guide. Adjust Your Conscience I myself always strive to have a conscience without offense toward God and men. —Acts 24:16 Built into our nature is an internal judicial system, the conscience, that commends us when we do right and condemns us when we do wrong. But this vital monitor of morality does not say the same thing to everyone. In some cultures vengeful killing is seen as honorable. In others, a person is still considered good even when he betrays a friend. A story from The Philadelphia Inquirer illustrates this problem. A 12-year-old boy was caught stealing a watch. He told police that previously he had shoplifted a gift for his mother, and he felt he had to do the same for his dad. Although troubled about slighting his father, he had no qualms about stealing. Because of sin, conscience is unreliable and needs a continual adjustment. This begins with a right relationship to God through faith in Jesus Christ. He paid sin’s penalty, and now our hearts are “sprinkled from an evil conscience” (Heb. 10:22). But this does not make conscience obsolete. As we study the Scriptures, the Holy Spirit puts our inner monitor on a frequency that brings us in tune with the words, deeds, and attitudes of the Lord Jesus. Conscience is like a sundial: when the truth of God shines on it, it points in the right direction. Clear Conscience - People do not grow in the Lord when they are hampered by guilt. They do not minister effectively if they struggle with it. This is why a clear conscience between God and men is important to the exhorter. His goal is to be transparent in order to have an inroad in helping other struggling believers or reaching people for Christ. Paul repeatedly spoke of having a clear conscience and was transparent in his ministry. Acts 24:16 A Cleansed Conscience By David H. Roper Read: Romans 2:12-16 I myself always strive to have a conscience without offense toward God and men. —Acts 24:16 The much-loved children’s story Pinocchio is about a wooden puppet whose nose grows long when he tells a lie. His friend Jiminy Cricket chirps, “Let your conscience be your guide.” Pinocchio follows his advice, repents, and returns to Geppetto his creator, where he is given a heart of flesh and is freed from his strings. There’s a principle in this story for God’s children. If we don’t listen to that voice deep down inside that tells us what we should and should not do, we live in bondage. But a cleansed conscience brings freedom. Some people have no strong basis for making godly decisions. Their conscience is weak, and they can be easily swayed by the behavior of others. Then there are those whose conscience is defiled. The standard by which they measure good and evil is corrupted, polluted, and impure (Titus 1:15). But saddest of all are those who have a “seared” conscience (1 Timothy 4:2). They have resisted that inner voice for so long that they no longer hear what it has to say. There is a treasure you can own That's greater than a crown or throne; This treasure is a conscience clear That brings the sweetest peace and cheer. —Isenhour Conscience is a trustworthy compass when God's Word is your true north. Acts 24:16; Ephesians 4:31-32 The Pain Machine By Dennis Fisher I myself always strive to have a conscience without offense toward God and men. —Acts 24:16 Dr. Paul Brand, who served as a medical missionary in India, told about lepers who had terrible deformities because their nerve endings could not feel pain. It didn’t hurt when they stepped in a fire or cut their finger with a knife, so they left their wounds untended. This led to infection and deformity. Dr. Brand constructed a machine that would beep when it came in contact with fire or sharp objects. It signaled the warnings of injury in the absence of pain. Soon machines were attached to the patients’ fingers and feet. That worked well until they wanted to play basketball. They took the machines off, and often became injured again without knowing it. My conscience must be well-informed From God’s own sacred Word, For conscience may be much deformed When standards pure are spurned. —Fraser A clear conscience is a soft pillow. Acts 24:17 "Now after several years I came to bring alms to my nation and to present offerings; NET Acts 24:17 After several years I came to bring to my people gifts for the poor and to present offerings, GNT Acts 24:17 δι᾽ ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς, NLT Acts 24:17 "After several years away, I returned to Jerusalem with money to aid my people and to offer sacrifices to God. KJV Acts 24:17 Now after many years I came to bring alms to my nation, and offerings. ESV Acts 24:17 Now after several years I came to bring alms to my nation and to present offerings. CSB Acts 24:17 After many years, I came to bring charitable gifts and offerings to my nation, NIV Acts 24:17 "After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings. NKJ Acts 24:17 "Now after many years I came to bring alms and offerings to my nation, NRS Acts 24:17 Now after some years I came to bring alms to my nation and to offer sacrifices. YLT Acts 24:17 'And after many years I came, about to do kind acts to my nation, and offerings, I came to bring alms Ac 11:29,30 20:16 Ro 15:25,26 1Co 16:1,2 2Co 8:9 Ga 2:10 to present offerings: Ac 21:26 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries ALMS FOR THE POOR SAINTS IN JERUSALEM Now after several years I came to bring alms to my nation and to present offerings - The alms for the saints in Jerusalem are described in 1 Cor 16:1-4; 2 Cor 8; 2 Cor 9:1-15; Ro 15:26. Alms (charity) (1654)(eleemosune from eleemon = merciful from eleos = mercy, kindness, compassion) signifies mercy or pity particularly in giving alms. Offering is the very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice (phosphora) was offered (prosphero) for each one of them. Offering (4376)(phosphora from pros = before + phero = bring) literally is "a bringing before" and thus describes the act of offering or a bringing to and metonymically to that which is offered (a gift, a present). Toussaint points out that "This is the only time in Acts Paul's goal of bringing an offering to Jerusalem from the Gentile churches is mentioned. Luke did not stress this because it was not a major factor in his argument. However, it was most important to Paul as is evidenced by his frequent allusions to it in his epistles (Rom. 15:25-28; 1 Cor. 16:1-4; 2 Cor. 8:13-14; 9:12-13; Gal. 2:10). What did Paul mean when he said he went to Jerusalem... to present offerings? Perhaps he meant he "entered the temple to present offerings" (cf. Acts 24:18). But more probably he meant he offered thank offerings for God's blessings on his ministry. (The Bible Knowledge Commentary) Related Resources: Fausset Bible Dictionary Alms Holman Bible Dictionary Alms Hastings' Dictionary of the NT Alms 1911 Encyclopedia Britannica Alms Kitto Biblical Cyclopedia Alms McClintock and Strong's Bible Encyclopedia AlmsThe Catholic Encyclopedia Alms and Almsgiving The Jewish Encyclopedia Alms What are alms? What is almsgiving? What does it mean that we should not let our left hand know what our right hand is doing (Matthew 6:3–4)? What does the Bible say about Christian tithing? Should a Christian tithe? What does the Bible say about paying taxes? I am a Christian in debt. What should I do? What was the firstfruits offering? Should Christians give a firstfruits offering today? Should we tithe off our gross or net income? Should a church tithe 10% of the offerings it receives? If you have a lot of debt, can you temporarily stop tithing while paying off the debt? Acts 24:18 in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia-- NET Acts 24:18 which I was doing when they found me in the temple, ritually purified, without a crowd or a disturbance. GNT Acts 24:18 ἐν αἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου, NLT Acts 24:18 My accusers saw me in the Temple as I was completing a purification ceremony. There was no crowd around me and no rioting. KJV Acts 24:18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. ESV Acts 24:18 While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia-- CSB Acts 24:18 and while I was doing this, some Jews from Asia found me ritually purified in the temple, without a crowd and without any uproar. NIV Acts 24:18 I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance. NKJ Acts 24:18 "in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. NRS Acts 24:18 While I was doing this, they found me in the temple, completing the rite of purification, without any crowd or disturbance. YLT Acts 24:18 in which certain Jews from Asia did find me purified in the temple, not with multitude, nor with tumult, Ac 21:26-30 26:21 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries PAUL'S PURPOSE AND PROPRIETY IN HIS TEMPLE VISIT In which they found (heurisko) me occupied in the temple (hieron) - In other words while he was making the aforementioned offering. Luke alludes to this in Acts 21:27 writing "When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him." Having been purified, without any crowd or uproar But there were some Jews from Asia - The point is that he was "in the temple, ritually purified, without a crowd or a disturbance." (NET) Purified is in the perfect tense describing him in the state of purification. Having been purified (48)(hagnizo from hagnos = freedom from defilement; see hagios = saint) in the literal sense refers to ceremonial washings and purifications undertaken to purify oneself from ritual defilement. In the context of this ceremonial purification the idea was withdrawal from the profane (common) and dedication to God, thereby making one ceremonially ready. This sense is seen in the OT uses in the Septuagint (LXX), where hagnizo was used of the the Nazirites who took upon themselves a temporary or a life-long vow to abstain from wine and all kinds of intoxicating drink, from every defilement and from shaving the head. Luke seems to make allusion to a similar Nazirite-like practice by Paul in Acts 21:24, 26, 24:18. Hagnizo basically denotes a removal of that which disqualifies one for acceptable worship, resulting in a condition of purity and chastity. Larkin on Paul's purification - he was ceremonially clean, at least concluding his purification on his return from Gentile lands (Acts 21:26-27+). Without any crowd or uproar - Paul again affirms that he was the instigator of any uproar. Paul in essence states he was orderly and did not instigate an unlawful assembly. In fact it was the Jews from Asia who instigated the tumult as described by Luke writing that "among the crowd (OF JEWS) some were shouting one thing and some another, and when he (COMMANDER CLAUDIUS LYSIAS) could not find out the facts because of the uproar (thorubos), he ordered him to be brought into the barracks." (Acts 21:34+) If anyone should have been on trial for instigating a potential riot it would have been the Jews from Asia! Uproar (2351)(thorubos from throeo - to be troubled, disturbed) describes a clamor, noisy tumult, state of commotion and noise and confusion, with potential for a riot. Louw-Nida adds thorubos is "disorderly behavior of people in violent opposition to authority." All uses of thorubos - Matt. 26:5; Matt. 27:24; Mk. 5:38; Mk. 14:2; Acts 20:1; Acts 21:34; Acts 24:18 Acts 24:19 who ought to have been present before you and to make accusation, if they should have anything against me. NET Acts 24:19 But there are some Jews from the province of Asia who should be here before you and bring charges, if they have anything against me. GNT Acts 24:19 τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ἐμέ. NLT Acts 24:19 But some Jews from the province of Asia were there-- and they ought to be here to bring charges if they have anything against me! KJV Acts 24:19 Who ought to have been here before thee, and object, if they had ought against me. ESV Acts 24:19 they ought to be here before you and to make an accusation, should they have anything against me. CSB Acts 24:19 It is they who ought to be here before you to bring charges, if they have anything against me. NIV Acts 24:19 But there are some Jews from the province of Asia, who ought to be here before you and bring charges if they have anything against me. NKJ Acts 24:19 "They ought to have been here before you to object if they had anything against me. NRS Acts 24:19 But there were some Jews from Asia-- they ought to be here before you to make an accusation, if they have anything against me. YLT Acts 24:19 whom it behoveth to be present before thee, and to accuse, if they had anything against me, Ac 23:30 25:16 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries WHERE ARE MY ACCUSERS? Paul makes a crucial point in his defense regarding what would have been the most life-threatening accusation (Romans did not like riots!). Where are the witnesses? It's difficult to convict anyone of a crime when there are no witnesses! The Roman laws declared that before a verdict could be rendered, the accuser were to appear before the accused. And even after their accusation, the accused had the right of presenting a defense. (Appian Roman History: Civil Wars 3.54) In Acts 25:16+ Paul shows that he knows the Roman law declaring “I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. Who ought (dei = obligated) to have been present (pareimi) before you and to make accusation - In other words, it is the Jews from Asia who should have been making the accusation. Longenecker points out that ""Roman law imposed heavy penalties upon accusers who abandoned their charges (destitutio), and the disappearance of accusers often meant the withdrawal of a charge. Their absence, therefore, suggested that they had nothing against him that would stand up in a Roman court of law." (Expositor's Bible Commentary) To make accusation (present tense)(2723) see notes above on kategoreo If they should have anything against me - The Asian Jews were not present but Paul's implication is even if they were, they had no case against him. In fact the Asiatic Jews are never heard from again in Acts! Clearly there is no case in a Roman court. Robertson says the "IF" clause describes "A condition of the fourth class or undetermined with less likelihood of being determined." Furneaux adds that “The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present.” ILLUSTRATION - I read about the preacher that had on his desk a special book labeled “Complaints of members against one another.” When one of his people called to tell him the faults of another he would say, “Well, here’s my complaint book. I’ll write down what you say, and you can sign it. Then when I have to take up the matter officially I shall know what I may expect you to testify to.” The sight of the open book and the ready pen had its effect, ‘Oh, no, I couldn’t sign anything like that!” and no entry was made. The preacher said he kept the book for forty years, opened it probably a thousand times, and never wrote a line in it. (Jack Andrews Expository Studies – Understanding Acts Acts 24:20 "Or else let these men themselves tell what misdeed they found when I stood before the Council, NET Acts 24:20 Or these men here should tell what crime they found me guilty of when I stood before the council, GNT Acts 24:20 ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ἐπὶ τοῦ συνεδρίου, NLT Acts 24:20 Ask these men here what crime the Jewish high council found me guilty of, KJV Acts 24:20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council, ESV Acts 24:20 Or else let these men themselves say what wrongdoing they found when I stood before the council, CSB Acts 24:20 Either let these men here state what wrongdoing they found in me when I stood before the Sanhedrin, NIV Acts 24:20 Or these who are here should state what crime they found in me when I stood before the Sanhedrin-- NKJ Acts 24:20 "Or else let those who are here themselves say if they found any wrongdoing in me while I stood before the council, NRS Acts 24:20 Or let these men here tell what crime they had found when I stood before the council, YLT Acts 24:20 or let these same say if they found any unrighteousness in me in my standing before the sanhedrim, Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries PAUL NOW ADDRESSES THE JEWS THAT ARE PRESENT Or else let these men themselves tell what misdeed they found (heurisko) when I stood before the Council (sunedrion) - In other words since the Asiatic Jews are not present, then the Jews who were present needed to present their accusations against Paul. But the fact is that even the accusers present could not testify that the Council (Sanhedrin) had found him guilty before that body. In the next verse he explains why - for they got into a shouting match concerning the truth of the resurrection from dead! Misdeed (92)(adikema from a = without + dike = justice) describes an injustice, a crime or criminal act. In classical Greek adikēma primarily denotes an intentional wrong, or that which is acquired by wrong. Acts 24:21 other 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.'" NET Acts 24:21 other than this one thing I shouted out while I stood before them: 'I am on trial before you today concerning the resurrection of the dead.'" GNT Acts 24:21 ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἐν αὐτοῖς ἑστὼς ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφ᾽ ὑμῶν. NLT Acts 24:21 except for the one time I shouted out, 'I am on trial before you today because I believe in the resurrection of the dead!'" KJV Acts 24:21 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. ESV Acts 24:21 other than this one thing that I cried out while standing among them: 'It is with respect to the resurrection of the dead that I am on trial before you this day.'" CSB Acts 24:21 or about this one statement I cried out while standing among them, 'Today I am being judged before you concerning the resurrection of the dead.'" NIV Acts 24:21 unless it was this one thing I shouted as I stood in their presence: 'It is concerning the resurrection of the dead that I am on trial before you today.' " NKJ Acts 24:21 "unless it is for this one statement which I cried out, standing among them,`Concerning the resurrection of the dead I am being judged by you this day.'" NRS Acts 24:21 unless it was this one sentence that I called out while standing before them, 'It is about the resurrection of the dead that I am on trial before you today.'" YLT Acts 24:21 except concerning this one voice, in which I cried, standing among them -- Concerning a rising again of the dead I am judged to-day by you.' For the resurrection of the dead Acts 4:2 Acts 23:6 Acts 26:6-8 28:20 Video of Paul before Felix Acts 24 Resources - Multiple Sermons and Commentaries PAUL ADMITS TO ONE "CRIME" And what is fascinating to note is the fact that the "witnesses" (the members of the Sanhedrin who had traveled from Jerusalem) are present and they had heard this declaration (which had enraged them), but now they are mute. They know this is a Roman court, not a Jewish religious court, and their disagreement with Paul's theology held no influence in this legal setting. And besides, Paul had stated nothing heretical, for even the Pharisees believed in the resurrection of the dead. Of course the Pharisees would not have agreed with Paul that the hope he describes finds its fulfillment in the resurrection of Jesus of Nazareth. But notice carefully that Paul has not even mentioned the Name of Jesus Christ. In fact it is apparently Felix himself who after the trial is adjourned seeks to heart Paul "speak about faith in Christ Jesus." (Acts 24:24+). Other than for this one statement which I shouted out while standing among them - Recall that before the Sanhedrin Luke records... But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out (krazo in imperfect tense = again and again) in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” (Acts 23:6+) Shouted (2896)(krazo) refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain.

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Robertson adds one other possibility - It is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a religio licita as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (cf “alms” in Acts 24:17) might offer him bribes for his liberty. Larkin - Luke gives two reasons that Felix delays his verdict: his thorough acquaintance with Christianity and his desire to hear the testimony of Claudius Lycias, the only independent witness to any civil disturbances. Whether from Drusilla or from his decadelong tenure in Palestine, Felix knew "the Way," the opposition to it from the Jewish leaders-and increasingly from the people--and the potential for civil unrest that its very presence seemed to create....Felix protects himself from further civil unrest sparked by Paul's being at large and does the Sanhedrin a favor. And providentially, in protective custody Paul is kept from the hands of Jews intent on his death. (IVP Commentary) Put them off - Adjourned the case is the idea. The verb put off (only here) is anaballo which means to throw or toss up, to put back or off, and in middle voice as in this passage to put off from one and so to delay, to adjourn. THOUGHT - "PUT OFF" may have been a harbinger of what Felix would do in Acts 24:25 where he in effect "put off" listening to the Gospel that would have brought him salvation! Benjamin Franklin once said, “Don’t put off until tomorrow what you can do today.” A better quote is to replace "can" with "should!" It was good advice for Felix and for all of us. Beloved, the tragic irony of Franklin's quote is that while he was even close friends with the great evangelist George Whitefield, Franklin in effect seemed to have "Put off" receiving Jesus as his Savior. Most sources today (see this fascinating assessment of Franklin) think that Franklin was what we would call a "Deist" one who believed there was a God (Who had Created everything) but that He was not a God Who was really in control. (CAVEAT/DISCLAIMER: GIVEN THE FACT THAT FRANKLIN'S SISTER WAS AN EVANGELICAL CHRISTIAN AND WHITEFIELD WAS HIS CLOSE FRIEND DON'T BE SHOCKED IF WE MEET BEN IN HEAVEN!) Many of the founding fathers were "Deists"! The Way - see notes above. Saying, "When Lysias the commander comes down (katabaino) I will decide your case - Your case is literally "the things according to you" where "you" is in the plural indicating the case between Paul and the Sanhedrin. Recall that Jerusalem is elevated so whenever one is described as coming from Jerusalem, he is described as "coming down." Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person. However, Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. This will be an interesting conversation to have with Paul in Heaven! Commander (5506)(chiliarchos from chikioi = a thousand + archo = to rule) is transliterated as chiliarch, literally a commander of a thousand. is used to indicate the commander of the Roman garrison in Jerusalem (Acts 21:33) Chiliarchos in Acts - Acts 21:31; Acts 21:32; Acts 21:33; Acts 21:37; Acts 22:24; Acts 22:26; Acts 22:27; Acts 22:28; Acts 22:29; Acts 23:10; Acts 23:15; Acts 23:17; Acts 23:18; Acts 23:19; Acts 23:22; Acts 24:7; Acts 24:22; Acts 25:23 Decide (1231)(diaginosko from dia = intensives meaning + ginosko = to know) means to decide or determine by a thorough investigation. It was a legal technical term for carrying out a judicial inquiry and thoroughly examining or inquiring. The idea of diaginosko is to know accurately or thoroughly (the prefix dia-- often conveys the sense of thoroughly). Only here and Acts 23:15 and in the Septuagint in Num. 33:56; Deut. 2:7; Deut. 8:2; Prov. 14:33. Acts 24:23 Then 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. NET Acts 24:23 He ordered the centurion to guard Paul, but to let him have some freedom, and not to prevent any of his friends from meeting his needs. GNT Acts 24:23 διαταξάμενος τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν ἔχειν τε ἄνεσιν καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν αὐτῷ. NLT Acts 24:23 He ordered an officer to keep Paul in custody but to give him some freedom and allow his friends to visit him and take care of his needs. KJV Acts 24:23 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. ESV Acts 24:23 Then he gave orders to the centurion that he should be kept in custody but have some liberty, and that none of his friends should be prevented from attending to his needs. CSB Acts 24:23 He ordered that the centurion keep Paul under guard, though he could have some freedom, and that he should not prevent any of his friends from serving him. NIV Acts 24:23 He ordered the centurion to keep Paul under guard but to give him some freedom and permit his friends to take care of his needs. NKJ Acts 24:23 So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or visit him. NRS Acts 24:23 Then he ordered the centurion to keep him in custody, but to let him have some liberty and not to prevent any of his friends from taking care of his needs. YLT Acts 24:23 having given also a direction to the centurion to keep Paul, to let him also have liberty, and to forbid none of his own friends to minister or to come near to him. yet have some freedom Ac 24:26 27:3 28:16,31 Pr 16:7 Acts 24 Resources - Multiple Sermons and Commentaries FELIX ALLOWS PAUL FREEDOM AND FRIENDS Then he gave orders (diatasso) to the centurion (Hekatontarches) for him to be kept in custody - The point is that Paul would be In freed from bonds and thus have liberty. Kept in custody (5083)(tereo from teros - guard) means to keep an eye on, to keep something in view, of guarding Paul. And yet have some freedom - KJV rendering "And should have indulgence." Later in Sidon another centurion named "Julius treated Paul with consideration and allowed him to go to his friends and receive care." (Acts 27:3+). Alexander

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Robertson on Drusilla - Felix had induced her to leave her former husband Aziz, King of Emesa. She was one of three daughters of Herod Agrippa I (Drusilla, Mariamne, Bernice). Her father murdered James, her great-uncle Herod Antipas slew John the Baptist, her great-grandfather (Herod the Great) killed the babes of Bethlehem. Perhaps the mention of Drusilla as “his own wife” is to show that it was not a formal trial on this occasion. Page thinks that she was responsible for the interview because of her curiosity to hear Paul. Larkin - Drusilla, one of the three daughters of Agrippa I (Acts 12:1-23+), was born A.D. 38 and promised at a young age to Epiphanes, the son of Antiochus king of Commagene, if he would become a Jewish proselyte (Josephus Antiquities 19.354, 355; Josephus Antiquities 20.139, 140). He refused to do so. So after the death of Agrippa I (A.D. 44), Drusilla's brother Agrippa II (Acts 25:13--26:32+) gave her in marriage to Azizus, king of Emesa, a small domain on the Orontes. Azizus did consent to be circumcised. Enter Felix, whom Tacitus said indulged in "every kind of barbarity and lust" (Histories 5.9). Captivated by Drusilla's beauty, he wooed her away from Azizus with the aid of a Cyprian Jew named Atomus, who pretended to be a magician. Drusilla married Felix as much to escape the enmity of her sister Bernice, who abused her because of her beauty, as in response to his amorous spell (Josephus Jewish Antiquities 20.139-44). Felix was thrice married (Suetonius Claudius 28). This Drusilla replaced another Drusilla, granddaughter of Antony and Cleopatra. The couple would have been known to some in Luke's Roman audience, since they repaired to Rome after Felix was removed from his procuratorship in A.D. 59. (IVP Commentary) Related Resources: Who is Drusilla in the Bible? And sent for Paul and heard him speak about faith in Christ Jesus - Don't miss this - this reprobate couple (Drusilla and Felix) actually want to hear the Gospel and God allows it to happen. No one is so dissolute that they are too far from the Gospel which can save them from the guttermost to the uttermost (apparently this did not happen with Drusilla and Felix as far as Luke relates). As God is sovereign remember that although they send for Paul, God either inspired the invitation or allowed it. Either way it is Felix and Drusilla's day of grace to hear about salvation by grace through faith in Christ Jesus. And we know that Paul would not have described an "easy believism" but would have clearly explained that, yes, while faith alone saves a person's soul from Hell and guarantees Heaven, that faith is never alone but is always shown to be genuine saving faith by subsequent actions (see Swindoll's thoughts below) including a transformed life for " if anyone is in Christ, he is a new (kainos means "brand new" never seen before) creature; the old things passed away; behold, new things have come." (2 Cor 5:17). Someone has said that hen Paul talked to Felix and Drusilla, enslaved royalty was addressing royal slaves. Send for (3343)(metapempo from metá = after + pémpō = to send, dispatch) means to send after or for, to summon to oneself. Summon means to ask to come and so to invite to come. All 8 uses are in Acts - Acts 10:5; Acts 10:22; Acts 10:29; Acts 11:13; Acts 20:1; Acts 24:24; Acts 24:26; Acts 25:3. Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Swindoll says pistis "implies both knowledge and action. One may receive knowledge of a certain truth and may even offer verbal agreement, but “trust” or “confidence” is not said to be present until one’s behavior reflects that truth." Acts 24:25 But 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." NET Acts 24:25 While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, "Go away for now, and when I have an opportunity, I will send for you." GNT Acts 24:25 διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη, Τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε, NLT Acts 24:25 As he reasoned with them about righteousness and self-control and the coming day of judgment, Felix became frightened. "Go away for now," he replied. "When it is more convenient, I'll call for you again." KJV Acts 24:25 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. ESV Acts 24:25 And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, "Go away for the present. When I get an opportunity I will summon you." CSB Acts 24:25 Now as he spoke about righteousness, self-control, and the judgment to come, Felix became afraid and replied, "Leave for now, but when I find time I'll call for you." NIV Acts 24:25 As Paul discoursed on righteousness, self-control and the judgment to come, Felix was afraid and said, "That's enough for now! You may leave. When I find it convenient, I will send for you." NKJ Acts 24:25 Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, "Go away for now; when I have a convenient time I will call for you." NRS Acts 24:25 And as he discussed justice, self-control, and the coming judgment, Felix became frightened and said, "Go away for the present; when I have an opportunity, I will send for you." YLT Acts 24:25 and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, 'For the present be going, and having got time, I will call for thee;' as he was discussing: Ac 17:2 1Sa 12:7 Isa 1:18 41:21 Ro 12:1 1Pe 3:15 righteousness: Ac 24:15,26 2Sa 23:3 Job 29:14 Ps 11:7 45:7 58:1,2 72:2 82:1-4 Pr 16:12 Ec 3:16 Isa 1:21 16:5 61:8 Jer 22:3,15-17 Eze 45:9 Da 4:27 Ho 10:4,12 Am 5:24 6:12 Joh 16:8 1Jn 3:7,10 self-control: Pr 31:3-5 Ec 10:16,17 Isa 28:6,7 Da 5:1-4,30 Ho 7:5 Mk 6:18-24 Ga 5:23 Tit 2:11,12 1Pe 4:4 2Pe 1:6 the judgment to come Ac 10:42 17:13 Ps 50:3,4 Ec 3:17 5:8 11:9 12:14 Da 12:2 Mt 25:31-46 Ro 2:16 14:12 1Co 4:5 2Co 5:10 2Th 1:7-10 2Ti 4:1 Heb 6:2 9:27 1Pe 4:5 Rev 20:11-15 Felix became frightened: Ac 2:37 9:6 16:29 1Ki 21:27 2Ki 22:19 Ezr 10:3,9 Ps 99:1 119:120 Isa 32:11 66:2 Jer 23:29 Hab 3:16 Ro 3:19,20 1Co 14:24,25 Ga 3:22 Heb 4:1,12 12:21 Jas 2:19 Go away for the present: Ac 16:30-34 26:28 1Ki 22:26,27 Pr 1:24-32 Jer 37:17-21 38:14-28 Mt 14:5-10 22:5 25:1-10 when I find time I will summon you.": Ac 17:32 Pr 6:4,5 Isa 55:6 Hag 1:2 Lu 13:24,25 17:26-29 2Co 6:2 Heb 3:7,8,13 4:11 Jas 4:13,14 Acts 24 Resources - Multiple Sermons and Commentaries PAUL'S MESSAGE: NO COMPROMISE! John G. Butler wrote, “There was absolutely no compromise in his message. Paul did not fear the one who had the keys to prison; he feared the One who had the keys to heaven.” Proverb 29:25 says "The fear of man brings a snare, But he who trusts in the LORD will be exalted." Paul feared man so little because he feared God so much --- A good pattern to imitate (1 Cor 11:1+). Larkin writes "Don't call me, I'll call you" is not only a way to dismiss telemarketers and door-to-door solicitors. Modern-day Felixes treat the gospel with the same indifference. Paul's trial witness before Felix at Caesarea helps us understand the reasons for and the hazards of putting off saying yes to Jesus. (IVP Commentary) But as he was discussing righteousness, self-control and the judgment to come - The verb discussing conveys more than just speaking but is used of speaking to someone in order to convince them by reasoning. Paul was seeking to convince Felix and Drusilla of the truth the absolute necessity of placing one's faith in Christ Jesus. Paul preached a "Three Point Sermon" and they hit the target of Felix's heart! Marvin

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Robertson - Paul turned the tables completely around and expounded “the faith in Christ Jesus” as it applied to Felix and Drusilla and discoursed (dialegomenou autou genitive absolute) concerning “righteousness” (dikaiosunēs) which they did not possess, “self-control” or temperance (egkrateias) which they did not exhibit, and “the judgment to come” (tou krimatos tou mellontos) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared ILLUSTRATION - Hugh Latimer the English Reformer, preached often before King Henry VIII of England. On one occasion Latimer offended the king with his bold message. So he was commanded to preach the following weekend and make an apology. On the next Sunday, after reading his text, Latimer addressed himself with these words: “Hugh Latimer, dost thou know before whom thou art this day to speak? To the high and mighty monarch, the king’s most excellent majesty, who can take away thy life if thou offendest; therefore, take heed that thou speakest not a word that may displease; but then consider well, Hugh, dost thou not know from whence thou comest; upon whose message thou art sent? Even by the great and mighty God! Who is all-present, and who beholdeth all thy ways, and is able to cast thy soul in hell! Therefore, take care that thou deliverest thy message faithfully.” Hugh Latimer then proceeded to give the same sermon he had preached the week before—this time with more fire and urgency! That is the kind of preacher the Apostle Paul was! When opportunity knocks we need to take advantage of that opportunity (Jack Andrews Expository Studies – Understanding Acts) J

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Robertson - Paul had mentioned the “alms” (Acts 24:17) and that excited the avarice of Felix for “money” (chrēmata). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (Ant. XX. 8, 9) represents Felix as greedy for money. Was hoping (present tense = continually hoping)(1679)(elpizo) means to look forward with confidence to that which is good and beneficial. To express desire for some good with the expectation of obtaining it. This use of "hope" is one of the few examples of hope with the sense of "hope so" rather than "hope sure" (as are most of the NT uses where "hope" is the absolute assurance that God will do good to us in the future). And so the only other use of elpizo in Acts conveys the idea of a "hope sure" as Paul is making his defense before King Agrippa... And now I am standing trial for the hope (noun = elpis) of the promise made by God to our fathers; the promise to which our twelve tribes hope (verb - elpizo) to attain, as they earnestly serve God night and day. And for this hope (noun = elpis), O King, I am being accused by Jews. (Acts 26:6-7+) Money (5536)(chrema from chráomai = to use, need) describes a thing one uses and thus refers to money (Acts 4:37, 8:18, 20, 24:26). In Mk 10:23 and Lk 18:24 chrema refers to wealth, possessions or riches in Jesus' warning that it is hard for the wealthy to enter the kingdom of God (or get saved, because they have little sense of their eternal poverty and need in light of their temporal riches. Their possessions "possess" them!). Friberg adds that chrema refers to "what has been acquired to meet one's needs," but for Felix it would be better stated as what he desired to meet his greeds! All NT uses of chrema - Mk. 10:23; Lk. 18:24; Acts 4:37; Acts 8:18; Acts 8:20; Acts 24:26 Robertson on Felix's hope of receiving a bribe - Paul kept on not offering a bribe, but Felix continued to have hopes (present tense elpizōn), kept on sending for him (present tense — metapempomenos), and kept on communing (imperfect active hōmilei from homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. Therefore he also used to send for him quite often and converse with him - So apparently Felix did summon Paul after being frightened by the truth of the Gospel, but the main purpose was for temporal and not eternal gain. Felix is like all men who fix their eyes on the temporal and fail to see the eternal. Will we see Felix in Heaven? Only God knows. One thing is certain that Felix clearly had exposure to the Gospel ("the kingdom of God has come near") that few in the history of the world have had. And sadly if he did not receive the truth so as to be saved, his punishment will be worse than even those who committed the horrible sins in Sodom and Gomorrah as Jesus warned (and He is warning you if you are reading these notes and have not genuinely believed in Jesus Christ for your eternal salvation -- the only alternative is eternal punishment!) But whatever city you enter and they do not receive you, go out into its streets and say, 11 ‘Even the dust of your city which clings to our feet we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.’ 12 “I say to you, it will be more tolerable in that day for Sodom than for that city. 13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. (Luke 10:10-13+) Felix's exposure to the Gospel reminds me of Benjamin Franklin's friendship with one of the greatest evangelists of the 1700's George Whitefield (this was discussed above). Talk about exposure to the Gospel! And yet by all accounts (as noted above) Franklin remained a deist (See "The Strange Case of Dr. Franklin and and Mr Whitefield") Send for (present tense = continually sending for Paul)(3343) See discussion above on metapempo Converse (3656)(homileo from hómilos = a multitude, a crowd or company - English homiletics = art of preaching) means to be in company with, and by implication to converse, commune, talk. Used only 4x in NT - Lk. 24:14; Lk. 24:15; Acts 20:11; Acts 24:26 Larkin comments "Following common provincial administrative practice, he demands gold--seeks a bribe--from Paul in exchange for his release (Josephus Jewish Antiquities 20.215; Jewish Wars 2.273). He is evidently willing to trade hope of life eternal later for hope of money now (24:15, 26). Jesus warned of the unevenness of such a trade (Lk 9:25; compare 8:14). Felix's desire for glory led him to trade the approval of fellow human beings for justice. He left office under a cloud. A Jewish delegation's complaint to the emperor about his ruthless suppression of a dispute between Jews and Gentiles in Caesarea led to his removal (Josephus Jewish Antiquities 20.182; Jewish Wars 2.266-70). As he leaves, he curries the Jews' favor by leaving Paul in prison. Paul's plight, clearly a miscarriage of justice and unworthy of a Roman citizen, nevertheless continues to provide the protection that is needed if Paul is ever to experience the divine promise--witness in Rome. Felix's profligate life warns us all not to let sex, money or power put us into a "don't call me, I'll call you" stance toward the gospel." (IVP Commentary) ILLUSTRATION -

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Robertson writes "So Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist.

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Robertson has an interesting apparently historical note - Luke does not tell why Felix “received” a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead....We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that “Porcius Festus was sent as a successor to Felix.” The precise year when this change occurred is not clear. Albinus succeeded Festus by a.d. 62, so that it is probable that Festus came a.d. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, a.d. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. And wishing (thelo) to do the Jews a favor - Luke explains the reason for his different treatment of Paul. Literally "to lay up thanks for himself with the Jews." Favor is charis our great word for grace, but here reduced to almost a profane usage of a man seeking to curry favor with Paul's accusers! Wishing to do...favor - Better "Wishing to gain favor" where "do" or "gain" is the verb katatithemi (see below). Do (gain) (2698)(katatithemi from kata = down + tithemi = place, put, lay) means literally to place down (Jesus' body in the tomb) and so the make a deposit, and in Acts 24:27 and Acts 25:9 to "deposit" a favor or do something to win a favor. Both uses in Acts are middle voice indicating to "lay up for oneself" (to deposit). Katatithemi is a banking figure. Used only 3 times, and below are the other two NT uses. 3x in the Septuagint - 1 Chr. 21:27; Est. 3:13; Ps. 41:8 Mark 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid (katatithemi) Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. (ED: This was the best "banking deposit" every made!) Acts 25:9+ But Festus, wishing to do (katatithemi) the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and stand trial before me on these charges?” Gilbrant on katatithemi - Homer used katatithēmi in both the Iliad and the Odyssey. Here the meanings were “put down, lay down, place down,” etc. Other classical references carry the meaning of “to deposit, lay aside for oneself.” (Ibid) Felix left Paul imprisoned - Felix was what we would call a "people pleaser!"