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William Barclay · Citado em PreceptAustin
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Barclay comments on Paul's response - So Paul rounds upon him, calling him a white-washed wall. To touch a dead body was for an Israelite to incur ceremonial defilement; it was therefore the custom to white-wash tombs so that none might be touched by mistake. So Paul is in effect calling the high priest a white-washed tomb. It was indeed a crime to speak evil of a ruler of the people (Exodus 22:28). Paul knew perfectly well that Ananias was high priest (SOME DO NOT AGREE WITH THIS STATEMENT)
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Barclay observes that "There was a certain audacious recklessness about Paul's conduct before the Sanhedrin; he acted like a man who knew that he was burning his boats. Even his very beginning was a challenge. To say Brethren was to put himself on an equal footing with the court; for the normal beginning when addressing the Sanhedrin was, "Rulers of the people and elders of Israel." I have lived my life with a perfectly good conscience before God up to this day - "I have lived my life with a clear conscience before God." I have lived is in the perfect tense speaking of his abiding attitude and practice. He lived Coram Deo and while not perfect was confident of his good conscience. What Paul is saying in essence is "I am not guilty & you are wrong in judging me. Your charges are baseless." Writing to the saints at Corinth Paul said For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. (1 Cor 4:4) Peter gives a good "commentary" on Paul's clear conscience and why we too should make it our aim to maintain a good conscience before God... But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience (WHY) so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. (1 Peter 3:14-16+) Lived my life (4176)(politeuomai from polites = a citizen from polis = a city) literally meant to live as a citizen. The idea of citizenship was Greek and Roman, not Jewish. Luke uses the term in a sense figuratively of how Paul lived as belonging to God's kingdom. As Rackham says "He had lived as God's citizen, as a member of God's commonwealth" The only other NT uses is Php 1:27 where Paul exhorts the saints at Philippi "Only conduct (present imperative/) yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel." Jack Arnold - The statement almost seems like bragging on the part of Paul, but it is a very accurate statement about Paul’s life before and after his conversion to Christ. Throughout his life, he always followed his conscience before God. Even before he became a Christian, he did have a conscience bent towards God. Even the approval of the stoning of Stephen, the imprisonment of Christians and the signing of death warrants for Christians was done in sincerity towards God even though he was sincerely wrong. However, Paul thought he was doing right. “Even though I was formerly a blasphemer and a persecutor and a violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief” (I Tim. 1:13). This brash statement coupled with the fact that he addressed the Sanhedrin with the common term “brethren,” making himself one with them, caused the high priest to think Paul was showing disrespect and an insolent attitude. F F Bruce - “Paul might well appeal to the testimony of conscience as he stood before the supreme court of Israel; it was on no righteousness of his own, however, that he relied for justification in the heavenly court. The purest conscience was an insecure basis of confidence under the scrutiny of God.” John MacArthur on good conscience - That Paul had lived his life with a perfectly good conscience before God does not mean all his actions had always been right. It does mean that Paul felt no guilt for anything he had done, in spite of the Sanhedrin's accusations. It should be noted that the conscience does not determine whether actions are morally right or wrong—Paul's conscience had once permitted him to persecute Christians. Conscience is the faculty that passes moral judgment on a person's actions (Rom. 2:14-15). But it does so based only on the highest standards of morality and conduct perceived by that individual. It is thus neither the voice of God nor infallible. A conscience uninformed by biblical truth will not necessarily pass accurate judgments (cf. 1 Cor. 4:4). Before his conversion, Paul's had not. It is possible for the conscience to be damaged, dysfunctional, even destroyed. The Bible speaks of a weak conscience (1 Cor. 8:7, 10), a wounded conscience (1 Cor. 8:12), a defiled conscience (Titus 1:15), an evil conscience (Heb. 10:22), and, worst of all, a seared conscience (1 Tim. 4:2)—one so covered with scar tissue from habitual sin that it no longer responds to the proddings of divine truth. Obviously, a conscience in one of those states will not always assess things properly.On the other hand, the Bible commends a good conscience (1 Tim. 1:5, 19; Heb. 13:18; 1 Pet. 3:16, 21), a blameless conscience (Acts 24:16), and a clear conscience (1 Tim. 3:9; 2 Tim. 1:3). Such a spiritually healthy conscience results from the forgiveness of sin based on the atoning work of Christ (Heb. 9:14; 10:22). Christians' consciences, informed by the standards of God's Word, are able to assess accurately their actions. Christians thus need to strengthen their consciences by constantly exposing them to the truths of Scripture. Paul had such a fully and rightly informed conscience, and it was not accusing him. (For a biblical study of the conscience, see John MacArthur, The Vanishing Conscience [1994].)(MacArthur New Testament Commentary – Acts)
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Barclay explains that "When the high priest ordered Paul to be struck, he himself was transgressing the Law, which said, "He who strikes the cheek of an Israelite, strikes, as it were, the glory of God." Jack Andrews on Ananias - He reigned as high priest from 47 A.D to 59 A.D. This man had heard enough from Paul in his opening statement. He had tuned him out and turned him off in his introduction! Some people do that to their pastor every Sunday! (Jack Andrews Expository Studies – Understanding Acts - Volume 6) I like what Joseph Parker said "But goodness always awakens wickedness. The man presiding over the council was the embodiment of every crime that could defile personal character and debase official dignity. Josephus paints his portrait, and the portrait is one mass of darkness, and no later historian has ventured to add one touch of light to the infinite density. Hearing a man claim a good conscience, he was reminded of his own evil career; and we often seek to make ourselves virtuous by punishing what we believe to be, or apparently conceive to be, the claim of any other man to a good standing and spotless reputation. "Ananias commanded them that stood by Paul to smite him on the mouth." That is the only thing the bad man can do. He has no other shot in his locker; he can only strike, abuse, defame, and cause the innocent to suffer. It is the least power—it is not power; it is the weakness of fury and the fury of weakness." (People's Commentary - Acts) (Bold added) Hunt - Ananias served as high priest from A.D. 47-58. At the time of the crucifixion of Jesus, it seemed that the appointment was being passed around within the family of Annas, whose son-in-law Chaiphas was the high priest who helped orchestrate the death of Christ. “Ironically, at the beginning of Paul’s ministry another Ananias helped him receive his sight” [BKC]. Ananias, the high priest before whom Paul appeared, showed none of the character of our eternal High Priest. We must remember certain things about the office of high priest at this point in history. (1) Ananias is not Aaron, and Moses is not giving him messages from Yahweh. (2) The office of high priest was no longer passed down from father to son in the line of Aaron. (3) The high priest was now appointed by Rome (at times annually, but Ananias had now served for a decade). (4) Rome appointed a members of the sect of the Sadducees to that office at this time. (5) The office of high priest was more political than religious at this time. The 11 high priest was politically religious and religiously political. Sadducees did not believe in the supernatural, angels, or the resurrection of he dead). That means that the high priest who entered God’s Most Holy Place once each year on the Day of Atonement for himself and for all the people of Israel did not believe in atonement! He did not believe in eternal life or see a need for salvation. (Commentary) David
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Barclay - Ananias was notorious as a glutton, a thief, a rapacious robber and a quisling in the Roman service. Paul's answer really means, "This man sitting there--I never knew a man like that could be high priest of Israel." Brian Bell mentions four possible interpretations of Paul's statement that he was not aware Ananias was the high priest - [1] Paul didn’t know his tormentor’s identity because of his defective vision? [2] Paul was speaking in irony saying, “He didn’t act like a high priest; so how could I recognize him as such when he was totally out of character.” [3] Possible Ananias wasn’t wearing his priestly garments. It’s also probable Paul did not know Ananias personally because he had not had contact with the Sanhedrin for 20 years. [4] Paul completely lost his cool? (failure in self-control) A T
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Barclay explains that "Under certain circumstances the Jews regarded murder as justifiable. If a man was a public danger to morals and to life they regarded it as legitimate to eliminate him. So forty men put themselves under a vow. The vow was called a cherem. When a man took such a vow he said, "May God curse me if I fail to do this." These men vowed neither to eat nor drink, and put themselves under the ban of God, until they had assassinated Paul. Fortunately their plan was laid bare by Paul's nephew. Jack Arnold entitles this next section Acts 23:12-35 "GOD’S PROVIDENTIAL DELIVERANCE OF PAUL FROM A CONSPIRACY" - These Jews hated Paul so much that they bound themselves to a sacred oath to murder Paul because he was the arch apostate of Judaism in their minds. God, in His providence, even used these evil men to further His plans and purposes for the Apostle Paul. God works with evil instruments as well as good ones to bring about His plan. God is not the author of evil, but God uses evil instruments to further His own ends. “If a calamity (evil) occurs in a city has not the Lord done it” (Amos 3:6)? “The Lord has made everything for its own purpose, even the wicked for the day of evil” (Prov. 16:4). “The mind of man plans his way, but the Lord directs his steps" (Prov. 16:9). This principle is most clearly seen in the death of the Lord Jesus Christ, for it was all planned by God, yet men were totally responsible. “For truly in this city there were gathered together against Thy holy Servant Jesus, whom Thou didst anoint, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Thy hand and Thy purpose predestined to occur” (Acts 4:27, 28). (Sermon) Conspiracy (4963)(sustrophe from sustrepho = collect together in a bundle) means literally a twisting or binding together and then figuratively, a coalition and finally an unruly gathering. Louw-Nida - "disorderly mob revolt, with special implications of uproar and disturbance." BDAG - "(1) a tumultuous gathering of people, disorderly/seditious gathering or commotion (2) the product of a clandestine gathering, plot, conspiracy" Gilbrant - The word sustrophē is composed of two terms, sun, “with,” and trophē, “to turn.” It is used throughout classical Greek writings with both literal and metaphoric meanings. Literally, it refers to things that are twisted together, for example, yarn, chalkstones, nerves and sinews, twisted grain in wood, etc. The term is used likewise by classical writers in reference to a flock of birds, and even to the twisting together of a knot (Liddell-Scott). Metaphorically, it is used to denote communication between men in the form of a conspiracy or coalition, or a disorderly gathering such as a riot, as noted in the writings of Herodotus and Polybius (Bauer). The Septuagint uses the term with the same diversity as classical Greek. Judges 14:8 uses the term in reference to Samson’s “swarm of bees” and the honey in the carcass. In this sense the “gathering” is of physical objects. In 2 Kings 15:15 sustrophē is used of the “conspiracy” of Shallum when he overthrew the evil king Zachariah. Similarly it is used in David’s prayer to God against those who would bring an “insurrection” against him (Psalm 64:2), and in Amaziah’s accusation of “conspiracy” against Jeroboam (Amos 7:10). In Hosea sustrophē is used twice. The first appearance is in 4:19 where it denotes the whirlwind (cf. the “spirit of whoredom” in 4:12), spoken of earlier, that will consume them (Wolff, Hermeneia, Hosea, p.92). In Hosea 13:12 Israel’s sin is “bound up”; i.e., in keeping with the legal tone of the passage, their guilt remains as though laid away in a nonreversible legal record (ibid., p.228). Only two instances of sustrophē are noted in the New Testament. Both are located in the Book of Acts, and both times a “conspiracy” is described. In Acts 19:40 the term is translated “concourse,” in reference to the disorderly riot of Ephesians who were upset at Paul and his fellow workers for preaching against the goddess Diana (Artemis). In Acts 23:12 the term is translated “banded (twisted) together” in reference to a group of Jews who had conspired to have Paul killed. (Complete Biblical Library Greek-English Dictionary) Sustrophe - Acts 19:40; Acts 23:12 and in the Septuagint = Jdg. 14:8; 2 Ki. 15:15; Ps. 64:2; Jer. 4:16; Ezek. 13:21; Hos. 4:19; Hos. 13:12; Amos 7:10; Bound under an oath (332)(anathematizo from anathēma = a curse, cf use in Gal 1:8,9+) means to bind with an oath or under a curse, as if calling on God to punish if what is solemnly spoken is not true or is not accomplished. In Mk 14:71 Peter "began to curse and swear, “I do not know this man (JESUS) you are talking about!”"
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Barclay quips "we see the lengths to which the Roman government would go in order to administer impartial justice. Paul was a prisoner; but he was a Roman citizen and therefore the commander mobilized a small army to see him taken in safety to Caesarea to be tried before Felix. It is strange how the fanatical hatred of the Jews--God's chosen people--contrasts with the impartial justice of the commander--a heathen in Jewish eyes." John
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Barclay - The governor to whom Paul was taken was Felix and his name was a byword. For five years he had governed Judaea and for two years before that he had been stationed in Samaria; he had still two years to go before being dismissed from his post. He had begun life as a slave. His brother, Pallas, was the favourite of Nero. Through the influence of Pallas, Felix had risen first to be a freedman and then to be a governor. He was the first slave in history ever to become the governor of a Roman province. Tacitus, the Roman historian, said of him, "He exercised the prerogatives of a king with the spirit of a slave." He had actually been married to three princesses one after another. The name of the first is not known; the second was a grand-daughter of Antony and Cleopatra; the third was Drusilla, the daughter of Herod Agrippa the First. He was completely unscrupulous and was capable of hiring thugs to murder his own closest supporters. It was to face a man like that that Paul went to Caesarea. Related Resources: Who is Felix in the Bible? Antonius Felix - Wikipedia - Felix's cruelty and licentiousness, coupled with his accessibility to bribes (see Acts 24:26), led to a great increase of crime in Judaea. The period of his rule was marked by internal feuds and disturbances, which he put down with severity. Acts 23:25 And he wrote a letter having this form: KJV Acts 23:25 And he wrote a letter after this manner: NET Acts 23:25 He wrote a letter that went like this: GNT Acts 23:25 γράψας ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον· NLT Acts 23:25 Then he wrote this letter to the governor: ESV Acts 23:25 And he wrote a letter to this effect: CSB Acts 23:25 He wrote a letter of this kind: NIV Acts 23:25 He wrote a letter as follows: NAB Acts 23:25 Then he wrote a letter with this content: NKJ Acts 23:25 He wrote a letter in the following manner: NJB Acts 23:25 He also wrote a letter in these terms: GWN Acts 23:25 The officer wrote a letter to the governor with the following message: NRS Acts 23:25 He wrote a letter to this effect: YLT Acts 23:25 he having written a letter after this description: And he wrote a letter having this form - "'then he wrote a letter that went like this." Claudius Lysias sends this letter so that the Roman governor would understand the background. In fact it was required when a Roman officer sent a prisoner to his superior to send a letter of explanation.
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Barclay - It was 60 miles from Jerusalem to Caesarea and Antipatris was 25 miles from Caesarea. Up to Antipatris the country was dangerous and inhabited by Jews; after that the country was open and flat, quite unsuited for any ambush and largely inhabited by Gentiles. So at Antipatris the main body of the troops went back and left the cavalry alone as a sufficient escort. Acts 23:33 When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. KJV Acts 23:33 Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him. NET Acts 23:33 When the horsemen came to Caesarea and delivered the letter to the governor, they also presented Paul to him. GNT Acts 23:33 οἵτινες εἰσελθόντες εἰς τὴν Καισάρειαν καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι παρέστησαν καὶ τὸν Παῦλον αὐτῷ. NLT Acts 23:33 When they arrived in Caesarea, they presented Paul and the letter to Governor Felix. ESV Acts 23:33 When they had come to Caesarea and delivered the letter to the governor, they presented Paul also before him. CSB Acts 23:33 When these men entered Caesarea and delivered the letter to the governor, they also presented Paul to him. NIV Acts 23:33 When the cavalry arrived in Caesarea, they delivered the letter to the governor and handed Paul over to him. NAB Acts 23:33 When they arrived in Caesarea they delivered the letter to the governor and presented Paul to him. NKJ Acts 23:33 When they came to Caesarea and had delivered the letter to the governor, they also presented Paul to him. NJB Acts 23:33 On arriving at Caesarea the escort delivered the letter to the governor and handed Paul over to him. GWN Acts 23:33 When the soldiers arrived in the city of Caesarea with Paul, they delivered the letter to the governor and handed Paul over to him. NRS Acts 23:33 When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him. YLT Acts 23:33 those having entered into Caesarea, and delivered the letter to the governor, did present also Paul to him. delivered... presented Acts 28:16 Video of Paul's transfer to Caesarea Acts 23 Resources - Multiple Sermons and Commentaries THE LETTER AND THE PRISONER PRESENTED TO FELIX When these had come to Caesarea and delivered the letter (epistole) to the governor, they also presented (paristemi) Paul to him. Robert Girard said, “God was using everything from theological arrogance to family loyalty to religious hatred to military power to Roman justice to spiritual vision, as he moved his witness to where He could use him best.” Jack Andrews - God had an unseen shield around His servant—He used the physical presence of the Roman soldiers to transport Paul to Caesarea. Paul was on his way to Rome! When God takes us to where He wants us to be it is often through: hard times, tough trials, dark nights, uncertain days, and by an increasing faith and trust in Him. (Ibid) Governor (2232)(hegemon from hegeomai = to lead, rule) refers to one holding high office, especially in a preeminent position - thus a ruler, a prince,a leader (MT 2.6); as a Roman imperial provincial officer governor (MT 10.18) Used generally as a term for a prefect, proconsul, legate or procurator (Matt. 10:18; Mark 13:9; Luke 21:12; 1 Pet. 2:14). Hegemon used in the NT of prefects, procurators, of Judea: Pilate (Matt. 27:2, 11, 14, 15, 21, 23, 27; 28:14; Luke 20:20); Felix (Acts 23:24, 26, 33, 34; 24:1, 10); Festus (Acts 26:30). Gilbrant - In classical Greek a hēgēmon was a “guide” who showed one the way or “one who did a thing first.” It might also be a “leader” in the army of a chief or king. Josephus used the word to describe a “procurator” or “prefect” (Antiquities 18.3.1). In the Septuagint hēgēmon most often translates the Hebrew ’allûph, “chief” or “leader” (Genesis 36:15; Exodus 15:15; 1 Chronicles 1:51; Psalm 55:13), or sar, “officer” (Jeremiah 38:17; 39:3 [46:3]) or “commander” (Jeremiah 40:7). In the New Testament this word is often translated “governor” with reference to Pontius Pilate, the procurator of Judea. Hēgēmon also means a “prince” (Matthew 2:6). A derivative, hēgeomai (2216), means “to lead or guide.” Technically in Roman affairs the procurator collected taxes for the imperium, but in some instances, of which Judea was one, he was entrusted with administrative and magisterial powers with sole power over life and death (cf. John 19:10). (Ibid) See Wikipedia article for discussion of Roman procurator. Vine - hegemon is a term used (a) for "rulers" generally, Mark 13:9; 1 Pet. 2:14; translated "princes" (i.e., leaders) in Matt. 2:6; (b) for the Roman procurators, referring, in the Gospels to Pontius Pilate, e.g., Matt. 27:2; Luke 20:20 (so designated by Tacitus, Annals, XV. 44); to Felix, Acts 23:26. Technically the procurator was a financial official under a proconsul or propretor, for collecting the imperial revenues, but entrusted also with magisterial powers for decisions of questions relative to the revenues. In certain provinces, of which Judea was one (the procurator of which was dependent on the legate of Syria), he was the general administrator and supreme judge, with sole power of life and death. Such a governor was a person of high social standing. Felix, however, was an ex-slave, a freedman, and his appointment to Judea could not but be regarded by the Jews as an insult to the nation. The headquarters of the governor of Judea was Caesarea, which was made a garrison town. Hegemon - 19x in 18v - governor(14), governor's(1), governors(4). Matt. 10:18; Matt. 27:2; Matt. 27:11; Matt. 27:14; Matt. 27:15; Matt. 27:21; Matt. 27:27; Matt. 28:14; Mk. 13:9; Lk. 20:20; Lk. 21:12; Acts 23:24; Acts 23:26; Acts 23:33; Acts 24:1; Acts 24:10; Acts 26:30; 1 Pet. 2:14 Hegemon in Septuagint - Gen. 36:15; Gen. 36:16; Gen. 36:17; Gen. 36:18; Gen. 36:19; Gen. 36:21; Gen. 36:29; Gen. 36:30; Gen. 36:40; Gen. 36:41; Gen. 36:42; Gen. 36:43; Exod. 15:15; 1 Chr. 1:51; 1 Chr. 1:52; 1 Chr. 1:53; 1 Chr. 1:54; Job 42:17; Ps. 55:13; Ps. 68:27; Jer. 38:17; Jer. 39:3; Jer. 40:7; Jer. 40:13; Jer. 41:11; Jer. 41:13; Jer. 41:16; Jer. 42:1; Jer. 42:8; Jer. 43:4; Jer. 43:5; Jer. 51:23; Jer. 51:57; Ezek. 23:23 Acts 23:34 When he had read it, he asked from what province he was, and when he learned that he was from Cilicia, KJV Acts 23:34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; learned that he was from Cilicia, GNT Acts 23:34 ἀναγνοὺς δὲ καὶ ἐπερωτήσας ἐκ ποίας ἐπαρχείας ἐστίν, καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας, NLT Acts 23:34 He read it and then asked Paul what province he was from. "Cilicia," Paul answered. KJV Acts 23:34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; ESV Acts 23:34 On reading the letter, he asked what province he was from. And when he learned that he was from Cilicia, CSB Acts 23:34 After he read it, he asked what province he was from. So when he learned he was from Cilicia, NIV Acts 23:34 The governor read the letter and asked what province he was from. Learning that he was from Cilicia, NAB Acts 23:34 When he had read it and asked to what province he belonged, and learned that he was from Cilicia, NKJ Acts 23:34 And when the governor had read it, he asked what province he was from. And when he understood that he was from Cilicia, NJB Acts 23:34 When he had read it, he asked Paul what province he came from. Learning that he was from Cilicia he said, GWN Acts 23:34 After the governor had read the letter, he asked Paul which province he was from. When he found out that Paul was from the province of Cilicia, NRS Acts 23:34 On reading the letter, he asked what province he belonged to, and when he learned that he was from Cilicia, YLT Acts 23:34 And the governor having read it, and inquired of what province he is, and understood that he is from Cilicia; he asked Acts 25:1; Esther 1:1; 8:9; Daniel 2:49; 6:1; Luke 23:6 Cilicia Acts 15:41; 21:39 Video of Paul's transfer to Caesarea Acts 23 Resources - Multiple Sermons and Commentaries FELIX PRELIMINARY QUESTION TO PAUL Jesus had prophesied of events like this when he told His disciples "be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them." (Mark 13:9) When he had read (anaginosko) it, he asked (eperotao) from what province he was, and when he learned (punthanomai) that he was from Cilicia (See map) - Felix asked Paul what province he was from to make sure he fell under Felix’s jurisdiction which must have included Cilicia. Wikipedia - An imperial province was a Roman province during the Principate where the Roman Emperor had the sole right to appoint the governor (legatus Augusti). These provinces were often the strategically located border provinces. (See Cilicia) Stanley Toussaint has an interesting note - Evidently a case could be tried in the province of the accused or in the province in which his alleged crime took place. The question actually involved "what sort of (poias) province" Paul was from. At this time Cilicia was not a full province but was under the legate of Syria, for whom Felix was a deputy. The legate would not want to be bothered with such a small case as this. Furthermore, Felix would not want to incur the Jews' wrath by forcing them to present their case against Paul in his hometown Tarsus, a city so far away. Felix could make only one decision and that was to hear the case. But witnesses against Paul would have to be present (cf. Acts 23:30). (The Bible Knowledge Commentary) Keener - It was good protocol to check the jurisdiction to which a person belonged before deciding a case. Officials had the authority to try the accused, wherever he might be from, for crimes committed in their region of jurisdiction; but the reverse was also true, and it would be easier for Felix to expel Paul from his own region than to take time to try him. Some ancient writers liked to draw parallels between related historical figures; here, cf. Luke 23:6-9. Cilicia was an imperial province, the capital of which was Tarsus. But during Paul’s period (not, however, Luke’s period), Cilicia was governed as part of Syria. The Syrian legate had too much territory to concern himself with a relatively minor case, so Felix assumes jurisdiction he might otherwise have deferred. Hearings for Roman citizens arraigned on capital charges required painstaking examination, if Felix were to follow the law. (The IVP Bible Background Commentary – New Testament) Ray