Atos 24
Bob Utley · You Can Understand the Bible
Atos 24:1-2
24:1 "the high priest Ananias" He was high priest from A.D. 47-59. See full note at Acts 23:2. Wow! The high priest himself came from Jerusalem to Caesarea. Paul was really a thorn in their flesh! SPECIAL TOPIC: SADDUCEES ▣ "came down" For Jews, Jerusalem is always "up" (an idiom to accentuate the temple) and all other geographical locations are "down." ▣ "elders" In the OT this term referred to older tribal leaders. By the post-exilic time it began to be used of wealthy, influential people of Jerusalem. Often in the NT the Sanhedrin is described as "the High Priests, scribes, and elders." These were probably members of the Sanhedrin who were supporters of the Sadducees. The temple leadership had seen the potential problem when Pharisees were present (cf. Acts 23:6-10), so they came to Caesarea without them.. SPECIAL TOPIC: ELDER SPECIAL TOPIC: SANHEDRIN ▣ "Tertullus" This was a hired lawyer (advocate) or orator (cf. NKJV). It is a form of the Greek word rēma or "spoken word." Apparently he presented the Sanhedrin's case in an acceptable Roman legal form, possibly in Latin. For more information on the legal system of Rome, see A. N. Sherwin-White, Roman Society and Roman Law in the New Testament.
Atos 24:2-9
24:2b-4 This introduction was not only an attempt at flattery (probably expected), but baseless in fact. Felix was a cruel man (cf. Tacitus, Histories 5.9 and Annals 12.2). He was governor from A.D. 52-60. Felix was only in his position because of his brother, Pallas, who, along with Felix, was a freedman of Antonia (Marc Antony's daughter), Claudius, the Emperor's mother. Felix was later removed by Nero at the request of the people (cf. Josephus, Wars 2.12.8-13.7 and Antiq. 20.7.7-8.9). This section related to Tertullus' words to Felix has numerous hapax legomena (i.e., words found only here in the NT). They are legal words found in secular literature of the period. 24:2b "attained much peace" Some think this refers to his attempt to stop the activity of the Jewish extremists called sicarii (dagger men). See Josephus' Wars 2.13.2. 24:5 "we have found this man" It is Luke's purpose throughout Acts to show the Roman world that the charges against Christianity were false. This is why Luke records so many appearances before Roman courts and officials. Paul was accused of three things: being a troublemaker being a leader of a new sect temple desecration In reality the trouble makers were opponents to Paul's preaching, both pagans (i.e., Ephesus) but mostly Jews. "a real pest" "a plague" NRSV, Peshitta "a pestilent fellow" "a dangerous nuisance" "a perfect pest" "a pest" This comes from a word meaning plague (cf. Luke 21:11). In the OT (LXX) it also had the meaning of plague, but could be used as imagery for a person (cf. Prov. 19:25). ▣ "throughout the world" This is surely a purposeful overstatement (hyperbole) and yet what a compliment to the effectiveness of Paul's ministry in the diaspora. ▣ "ringleader" This is a compound Greek term from "first" and "to stand." It was used in the Septuagint of Job 15:24, "a captain of the first rank." It is found only here in the NT and not at all in the Koine papyri found in Egypt. ▣ "the sect" The term hairesis originally meant "division" or "faction" (literally, "to make a choice'). It came to have a negative connotation, as can be seen in our English term "heresy," which comes from this Greek term. The Sadducees are addressed by this term in Acts 5:17 and the Pharisees in Acts 15:5. In this context in Acts, Paul considers Christianity an integral part of the historical Jewish faith and hope (cf. Acts 24:14). It was not a "Plan B"! ▣ "the Nazarenes" This term refers to the followers of Jesus of Nazareth. Some assert that the term comes not from the city of Nazareth (cf. Matt. 2:23) but from nezer (BDB 666) or "branch," a title for the Messiah (cf. Isa. 4:2; 6:13 11:1-5; 53:2; Jer. 23:5; 33:15,16; Zech. 3:8; 6:12-13). This is the only place in the NT where believers are called by this title. SPECIAL TOPIC: JESUS THE NAZARENE 24:6 Notice the charge made against Paul in Acts 21:28 that he desecrated the temple, has now been changed to "he tried to desecrate the temple." They really had a weak case. Paul's effective preaching was really the problem. Too many Jews, in too many synagogues were converting to Christianity. 24:7 The parenthesis in the NASB (i.e., part of v. 6, all of v. 7, and part of v. 8) shows a textual addition found in the uncial MS E (8 th century) and several minuscules starting the 9 th century. The longer reading is found in NKJV. It seems to change the one/ones wanting to hurt Paul from the Jewish leadership to Lysias. The UBS 4 excludes the addition and rates the shorter version (MSS P 74 , א, A, D, some Old Latin, Vulgate, Coptic, and Georgian versions) as a "B" (almost certain). The UBS 3 included the longer reading but gave it a "D" rating (high degree of doubt). Obviously the opinions of textual scholars change! SPECIAL TOPIC: TEXTUAL CRITICISM
Atos 24:10-21
24:10 As the attorney for the Sanhedrin used a formal introduction (probably culturally expected), so too, does Paul. ▣ "defense" We get the English term "apology" or "apologetics" from this Greek term. It originally meant a legal oral defense in court. SPECIAL TOPIC: PAUL'S LEGAL DEFENSE 24:11-12 Paul asserts that his public activities in Jerusalem were anything but abnormal and contentious. He was accused of desecrating the temple, but in reality, he was performing an acceptable ritual (i.e., paying for and witnessing the conclusion of a short term Nazarite vow). 24:14 "I admit" See SPECIAL TOPIC: CONFESSION/PROFESSION ▣ "The Way" This was the early title for Christians which emphasized that Jesus is "the way" to God (John 14:6) and a Christlike lifestyle was required (cf. Acts 9:2; 19:9,23; 22:4; 24:22 and possibly 18:25-26). See full note at Acts 9:2. SPECIAL TOPIC: THE PATH, THE WAY ▣ "I do serve the God of our fathers" Paul clearly asserts in this verse that what he preaches about Jesus in no way violates the OT. Jesus is the fulfillment of Israel's hopes and promises. He does not see Christianity as something new and different but a fulfillment (cf. Jesus in Matt. 5:17-19). This fulfillment theme is also carried on by the choice of "church" for the movement. SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE SPECIAL TOPIC: DEITY OF CHRIST FROM THE OT SPECIAL TOPIC: CHURCH (ekklēsia) ▣ "the Law. . .the Prophets" These are two of the threefold divisions of the OT canon: The Torah (Law) — Genesis ‒ Deuteronomy The Prophets former prophets — Joshua ‒ Kings (except Ruth) latter prophets — Isaiah ‒ Malachi (except Lamentations and Daniel) The Writings Megiloth (five scrolls) — Ruth, Esther, Ecclesiastes, Song of Songs, and Lamentations Wisdom Literature — Job, Psalms, Proverbs post-exilic history — 1 and 2 Chronicles, Ezra, and Nehemiah SPECIAL TOPIC: HEBREW CANON SPECIAL TOPIC: PROPHECY (OT) SPECIAL TOPIC: WISDOM LITERATURE SPECIAL TOPIC: HISTORICAL NARRATIVE 24:15 "having a hope in God which these men cherish themselves" Paul is asserting that his religious orientation is the same as these accusers (cf. Acts 24:16), except in his view of the resurrection. Paul is trying to defend himself by showing that the conflict is over theological issues within Judaism, which Rome did not want to become involved with. For "hope" see SPECIAL TOPIC: HOPE ▣ "there shall certainly be a resurrection of both the righteous and the wicked" This refers to the theology of the Pharisees, not the Sadducean leadership of the temple. Josephus, Antiq. 18.1.3, even asserts that some Pharisees denied the resurrection of the wicked (for a modern view of annihilation see YouTube videos by Edward Fudge, "The Fire That Consumes," YouTube One Hour Lecture and Steve Gregg, "Hell: Three Christian Views" YouTube Lecture - 1:34:57). The Bible is replete with this concept of a general resurrection (cf. Isa. 25:8; Dan. 12:2; Matt. 10:15; 11:22,24; 12:41-42; 25:46; John 5:28-29; Acts 10:42; 17:31; Rom. 2:6-11; Rev. 20:11-15; there are other texts that imply a general resurrection, cf. 1 Cor. 4:5; 5:13; 6:2; 11:32). Paul saw Christianity as the natural fulfillment of the OT (cf. Matt. 5:17-19). It was not something new! SPECIAL TOPIC: JUDGMENT IN THE NT SPECIAL TOPIC: RESURRECTION SPECIAL TOPIC: PHARISEES 24:16 "I also do my best to maintain always a blameless conscience" This same phrase is what angered the High Priest so much in Acts 23:1-2. Paul repeats it again in his presence. It is similar to his discussion of personal effort in 1 Cor. 9:24-27. The self-control he preached to Felix (cf. Acts 24:25) was not an easy thing to accomplish and maintain. Self-control is one of the fruits of the Spirit in Gal. 5:22 and possibly the capstone of the list of fruits! SPECIAL TOPIC: CONSCIENCE SPECIAL TOPIC: THE FRUIT OF THE SPIRIT 24:17 "I came to bring alms to my nation" This probably refers to the contribution from the Gentile churches to the church in Jerusalem (cf. Rom. 15:25-27; 1 Cor. 16:1-4; 2 Corinthians 8-9). It is surprising that it is not mentioned in Acts 21:15ff. This may show that it was not received well by all of the church in Jerusalem (see James D. G. Dunn, Unity and Diversity in the New Testament). Intrenched racism is hard to deal with even for believers. SPECIAL TOPIC: ALMSGIVING SPECIAL TOPIC: RACISM ▣ "and to present offerings" This refers either to the conclusion of Paul's limited Nazarite vow (cf. Acts 21:24) his paying for others' limited Nazarite vows (cf. Acts 21:24) Because this phrase seems to be linked grammatically to "bring alms," it is possible that they both refer to Jewish rituals, not the offerings from the churches. SPECIAL TOPIC: NAZIRITE VOW 24:18 "they found me occupied in the temple, having been purified" This Jewish ritual procedure was at the instigation of James and the elders of the church (cf. Acts 21:17-26). It was meant to placate the legalistic Jewish believers in the church, but in reality, it inflamed the Greek-speaking Jews from Asia. 24:18-19 "Jews from Asia who ought to have been" This was an important legal point in Paul's defense (cf. Acts 24:19). The eyewitnesses' accusers were not present! Those who were accusing Paul of worldwide mischief had no experiential evidence (cf. Acts 24:20)! Asia is a geographical reference to Jewish people from southern and western Turkey, then called Asia Minor. This group of Greek speaking Jews had several synagogues in Jerusalem. SPECIAL TOPIC: JEWS 24:19b "if" This is a FOURTH CLASS CONDITIONAL, a way to express a contingency which is the farthest removed from possibility. A. T. Robertson, Word Pictures in the New Testament, p. 420, calls it a mixed condition with a SECOND CLASS conclusion (i.e., but they are not present, Acts 24:19a). His Grammar (p. 1022) lists other mixed CONDITIONAL SENTENCES in Luke's writings (cf. Luke 17:6 and Acts 8:31).
Atos 24:22-23
24:22 Apparently Felix had heard about Jesus and Christianity. Probably as a Roman official he had been briefed about the local situation to which he would be assigned. Felix's wife was Jewish (cf. Acts 24:24), which meant he had an experiential opportunity to know about the teaching of Judaism. The Way was considered a sect within Judaism and was, therefore, a "legal" religion in the Roman Empire. SPECIAL TOPIC: THE PATH, THE WAY 24:23 This shows that Felix did not see Paul as a threat and allowed some freedom and access. Here again is a Roman official who does not sense Christianity as a political problem. This was surely one of Luke's purposes in writing his Gospel!
Atos 24:24-27
24:24 "Drusilla" She was the youngest, and apparently beautiful, daughter of Herod Agrippa I and the sister of Bernice and Agrippa II. She was Felix's third wife, whom he took from the Azizus, the King of Emesa (cf. Josephus, Antiq. 20.7.2). NASB, NRSV, TEV, NJB, REB "Christ Jesus" "Christ" "the Christian Faith" Option #1 is found in MSS P 74 , א * , B, E, and the Old Latin, Vulgate versions. The shorter reading is found in MSS א c , A, C, and the Peshitta and Coptic versions. The UBS 4 gives the longer version a "B" rating (almost certain). One wonders if in this context "Christ" should be translated "Messiah" (MS 044 has "the Messiah"). SPECIAL TOPIC: MESSIAH ▣ "faith" This is a crucial theological word. Remember these theological terms in Koine Greek are based not on Greek usage, but the Septuagint, the Koine Greek translation of the Hebrew Scriptures. Luke knew the Septuagint well. It was the OT translation used in the Greek speaking synagogues for the early church. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) SPECIAL TOPIC: SEPTAUGINT 24:24-25 Paul preached the gospel often (cf. Acts 24:26b) to Felix and Drusilla. This was exactly what Jesus wanted him to do (cf. Acts 9:15). He was convicted, but also greedy (i.e., he wanted Paul to bribe him) and kept putting off his legal decision (cf. Acts 24:26). 24:26 Apparently Paul had some funds during this prison period. Possibly from (1) a personal inheritance or (2) help from the churches (i.e., Philippi or Thessalonica). Felix called for Paul often, not to hear him speak, but in hopes of receiving a bribe. 24:27 "after two years had passed" Many believe that it was during this period that Luke gathered eyewitness information from those in Palestine for his Gospel (cf. Luke 1:1-4). This must have been a discouraging time to an aggressive man like Paul! However, he did not seek freedom by means of bribery. He knew he was in God's will (i.e., Eph. 6:18-19). ▣ "Porcius Festus" There is some disagreement between the Roman historians, Suetonius and Tacitus, over the beginning date of his office. Felix was put on trial in A.D. 55, but it is uncertain whether he was convicted and removed then or in A.D. 59. Festus died in A.D. 62, while still in office (cf. Josephus, Antiq. 20.9.1). There is little known about him (cf. Josephus, Antiq. 20.8.9-10; Wars 2.14.1). ▣ "Felix left Paul imprisoned" It was customary to release all the prisoners at the time of the change of administrations. This verse shows the political situation in Palestine and the weakness of the Roman leaders, as well as the power of the Sanhedrin.