Acts 24

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 27 2 8 0 0 24. In Jerusalem and Caesarea, part 4) 24:1 27) ) ) Outline (continued)) 24:1 27 2. Paul Before Felix ) 24:1 4 a. Introduction ) 24:5 9 b. Accusation ) 24:10 16 c. Response ) 24:17 21 d.

Facts ) 24:22 27 e. Adjournment and Delay ) ) ) ) 2. Paul Before Felix) 24:1 27) 24 1 After five days, the high priest Ananias went down to Caesarea with the elders and an attorney named Tertullus. They brought charges against Paul to the governor. 2 After Paul had been summoned, Tertullus began to accuse Paul, saying to Felix: Since we have attained lasting peace through you, and reforms have been carried out in this nation by your foresight, 3 we acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. 4 But not to weary you further, I beg you to be so kind as to hear us briefly. 5 We have found this man to be a troublemaker who stirs up riots among all Jews throughout the world. He is a leader of the Nazarene sect. 6 He even tried to desecrate the temple, so we arrested him [6b and wanted to judge him according to our law. 7 But Lysias, the commander, came and with great violence took him out of our hands, 8a ordering his accusers to come to you.] 8 If you find out from him what has happened, you will be able to ascertain the complaints which we bring against him. 9 The Jews joined in the accusation and asserted that these things were true.) 10 When the governor nodded, Paul replied: I know that you have been a judge in this nation for many years, so I cheerfully make my defense. 11 You are able to ascertain that not more than twelve days ago I went up to Jerusalem to worship. 12 And neither in the temple nor in the synagogues nor in the city itself did my accusers find me arguing with anyone or causing a riot among the people. 13 They cannot prove to you the charges they now are bringing against me. 14 But this I admit to you: I serve the God of our fathers according to the Way, which they call a sect, and I believe everything that is written in the Law and the Prophets. 15 I hold to the same hope in God as these men have: there certainly will be a resurrection of both the righteous and the wicked. 16 Therefore I always do my best to maintain a blameless conscience before God and men. 17 But after several years, I returned to Jerusalem to bring gifts to my people and to present offerings. 18 While I was doing this, they found me purified in the temple not in a crowd or a riot. 19 But some Jews from the province of Asia were there, who ought to be present before you to accuse me if they have anything against me. 20 Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin, 21 unless it was this one sentence that I shouted while standing among them: I am on trial before you today concerning the resurrection of the dead. ) 22 But Felix, who understood the Way more accurately [than most people], adjourned the proceedings and said, When the commander Lysias comes down, I will decide your case. 23 He commanded the officer that Paul be kept under guard but be allowed some freedom and that he permit his friends to be helpful to him.) 24 Several days later, Felix came with his wife Drusilla, a Jewess. He summoned Paul and listened to him speak about faith in Christ Jesus. 25 As Paul was conversing with them about righteousness, self-control, and the judgment to come, Felix became afraid.

Go away for now, he said, I will call for you when I have time. 26 At the same time, however, he was hoping that Paul would offer him a bribe. So he used to send for him quite often and talk with him. 27 After two years, Porcius Festus became the successor of Felix. But Felix wanted to do the Jews a favor, so he left Paul in prison.) ) Paul s appearance before the Sanhedrin could not be called a successful trial (23:1 11). But when the commander Claudius Lysias sent him to Felix with an accompanying letter (23:26 30), he put the case before the governor and asked him to adjudicate the matter.) a. Introduction) 24:1 4) 1. After five days, the high priest Ananias went down to Caesarea with the elders and an attorney named Tertullus.

They brought charges against Paul to the governor.) Luke writes as an eyewitness who has kept a detailed diary about Paul s arrest, imprisonment, and trial. Notice the reference to a lapse of five days before the trial could begin. After his arrest Paul had spent about a day and a half or two days in Jerusalem before he was taken to Caesarea. That journey took about one and a half or two days. After Paul s departure, Claudius Lysias told the Jewish leaders to present their accusations against Paul before Governor Felix in Caesarea (23:30). The leaders met to formulate their charges and asked a lawyer named Tertullus to go with them and speak for them in court.

Without delay, they set out for Caesarea. By the time they arrived, at least five days had elapsed since Paul s arrest an Jerusalem.��1��) The high priest Ananias deemed the case against Paul of such importance that he himself, the chief ruler of the Jews, had to be present at the trial. Moreover, prudence told him to win the favor of the Roman authorities.��2�� Some of the elders, representing the Sanhedrin, accompanied Ananias; we suspect that these particular elders supported the view of the Sadducees. These religious leaders refrained from stating the charges themselves but retained a lawyer named Tertullus as their spokesman.) 1 1 2 8 0 “tw://bible.?id=45.16.22|AUTODETECT|” The name Tertullus is a diminutive form of Tertius, which means third 7 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” Rom. 16:22) 1 1 -1 9 0 0 ). Tertullus may have been a Jew who was born and raised in the Dispersion.��3�� He seems to have been trained in Roman law and probably could speak Latin.) 1 23 2 8 0 0 2. After Paul had been summoned, Tertullus began to accuse Paul, saying to Felix: Since we have attained lasting peace through you, and reforms have been carried out in this nation by your foresight, 3. we acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. ) The arrival of the high priest, accompanied as he was by an orator and Jewish elders, impressed Governor Felix. These dignitaries had come in haste to Caesarea and wished to avoid a delay in convening the court. Thus, the governor obliged them and commanded a soldier to summon Paul to the courtroom.) By all appearances, Luke is present at the proceedings. Although he may not offer a word-for-word account, he accurately portrays Tertullus by depicting his flowery rhetoric. Tertullus first flatters Felix and then accuses Paul of sedition.) a.

Since we have attained lasting peace through you. The administration of Felix, which began five years earlier (a.d. 52), had not at all been characterized by lasting peace. Felix had routed a band of four thousand Jews led by an Egyptian who had promised to overthrow Roman rule and to drive the Roman garrison from the Fortress Antonia (see 21:38). He also had captured and had crucified an incalculable number of both insurgents and innocent citizens.��4�� His repressive actions caused a backlash among the Jewish citizens who longed for independence from Rome. Rebels and assassins freely roamed the countryside, so that life in Israel was no longer safe for any person who was inclined to promote Roman rule. Only those people who were partial to the Romans praised the brutal measures of Governor Felix.

Among them was the orator Tertullus, whose inordinate praise gratified Felix.) b. And reforms have been carried out in this nation by your foresight. Tertullus employs flattery that has no congruity with reality. He uses the word foresight, a theological expression that in its Old Testament context refers to God s care for his people.��5�� But the governor lacked the virtue of foresight. Indeed, Jews would be hard pressed to mention any beneficial reforms that Felix had initiated. His administration was so oppressive that Nero recalled him two years after Paul s trial (compare v. 27).

Felix left Palestine in a state of civil disorder that later culminated in the Jewish war. During the war, Jerusalem and the temple were destroyed and the priesthood ceased.) c. We acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. Luke gives the reader a sample of the exaggerated praise Tertullus showered on the governor. The three qualifiers sincere, every way, and everywhere heighten the effect. Tertullus s praise is undeserved; although the epithet most excellent is a title of respect, history shows that Felix did nothing to earn it.) 4.

But not to weary you further, I beg you to be so kind as to hear us briefly. ) Tertullus notes that his laudatory comments ostensibly are wearisome to the governor. As a preface to the accusations he is about to bring, Tertullus appeals to the gentleness of the governor and implores him to listen for a few moments. The irony of the situation is that the complaint against Paul is so flimsy that a lengthy oration of praise must give the charges the appearance of substance. By his own admission, Tertullus has little to say.) ) Greek Words, Phrases, and Constructions in 24:1 4) Verses 1 2) ���� followed by a noun in the genitive case, the preposition in this context means against. ) ��������� Luke employs a legal term, summoned. It is the aorist passive participle from ����� (I call) and with the pronoun �P��� forms the genitive absolute construction. The reference is to Paul.) ������ �0����� the use of the adjective great to modify the word peace indicates gross exaggeration.

The genitive depends on the present participle ����������� (finding, experiencing).) Verses 3 4) ���������� we acknowledge. In Greek the verb lacks a direct object, which is supplied in translation. Luke reports all the grammatical inconsistencies uttered by the orator.) ������ I hinder, thwart. This verb is understood by Syr[iac] and Armen[ian] versions to mean in order not to weary you any further. ��6��) ) ) b. Accusation) 24:5 9) In the next few sentences, Tertullus levels three charges: he portrays Paul as a rebellious fellow, a champion of the Nazarene sect, and a desecrator of the temple. He instructs Felix to investigate for himself if these charges are true.) 5.

We have found this man to be a troublemaker who stirs up riots among all the Jews throughout the world. He is a leader of the Nazarene sect. 6. He even tried to desecrate the temple, so we arrested him. ) 1 1 2 8 0 “tw://bible.?id=42.23.2|AUTODETECT|” Granted that Luke does not transcribe the speech, he nevertheless records the clumsy structure of the Greek sentence spoken by Tertullus. A wooden translation of the first sentence is, Finding this man to be a trouble-maker maker who stirs up riots among all the Jews throughout the world. In brief, the sentence needs a main verb 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 0 ). Luke reports the grammatical errors of this orator with journalistic accuracy.��7�� He wants to demonstrate that the orator is unable to convince the court.) 1 42 2 8 0 0 The accusation is in three parts:) First, Tertullus contemptuously refers to Paul as this man and calls him a troublemaker. In Greek, the word loimos actually means a person who spreads a pestilence. Paul, then, endangers the public welfare and should be either quarantined or completely eliminated. The orator charges that Paul is stirring up riots among Jewish people everywhere in the world. Even though the allegation is exaggerated, from the viewpoint of the governor it is serious. Tertullus characterizes Paul as a seditious person who imperils the Roman state.) Second, the orator says that Paul is a ringleader of the Nazarene sect.

In translation, the word Nazarene is usually rendered of Nazareth. ��8�� The Jews identified Christians as followers of Jesus the Nazarene,��9�� but why did Tertullus speak of the Nazarene sect? It is conjectured that in pre-Christian times a Nazorean party of Jewish sectaries was known for a close observance of ascetic rules of conduct. Perhaps this party was taunted with the name Nazoraioi by orthodox Jews, who by Christian times applied the term of disrespect, knowingly or ignorantly, to the new Christian sect. ��10�� Tertullus attempts to portray the so-called Nazarene sect as a political party, but he fails, because Felix is acquainted with the Christian faith (v. 22).) Third, Tertullus says Paul tried to desecrate the temple, but we arrested him. At best, the statement is a half-truth, because the Jews were intent on killing Paul when they seized him in the temple (21:27, 30).) [6b. And wanted to judge him according to our law. 7. But Lysias, the commander, came and with great violence took him out of our hands, 8a. ordering his accusers to come to you. ]) Consider these two points:) a.

Text. This passage, relegated to a footnote in many translations,��11�� is not in the major manuscripts. With the support of lesser manuscripts in the Western text, it is included in some versions.��12�� The interpretation of verse 8 depends on whether one includes or deletes the passage.��13��) Some scholars think that the verses were added by a scribe to effect a smooth transition from verse 6a to verse 8b. They do not include the verses (see, e.g., NIV) and interpret the passage to mean that Felix will ask Paul about the charges brought by the Jews.) Other scholars, however, include the disputed passage in their translations. They contend that the broader context indicates Lysias is the person to be questioned by the governor (see v. 22), and they at least consider accepting the passage.��14��) b. Explanation.

The word choice and syntax of the Western addition fit the structure of Tertullus s speech; without the addition, the speech seems to break off abruptly after the phrase so we arrested him.��15�� The addition clearly is a protest against Lysias; Tertullus complains to the governor that the commander had exceeded his jurisdiction. The Romans had given the Jews the authority to execute anyone who desecrated their temple. Hence, by removing Paul from the temple court, the commander had blatantly violated Jewish prerogatives.) Tertullus continues to express his dissatisfaction by reminding Felix of Lysias s order that the Jewish leaders present their accusations against Paul before the governor (see 23:30). If it had not been for that order, the Jews would not have had to travel to Caesarea. The complaints noted by the orator appear to be justified.) It is one thing to say that a scribe noticed a break after the phrase so we arrested him and then constructed a transition. But it is quite another matter to explain the omission of this passage if it happens to be original.��16�� Textual evidence aside, the Western reading has a ring of authenticity.

Hence, I do not wish to bar its inclusion but judiciously place it within brackets.) 8. If you find out from him what has happened, you will be able to ascertain the complaints which we bring against him. 9. The Jews joined in the accusation and asserted that these things were true.) Without the Western addition, syntax dictates that the word him refers to the nearest antecedent that is, to Paul. In other words, Tertullus is telling Felix that he doubts that Paul is going to withhold information in the presence of the governor. He encourages Felix to interrogate Paul and thus learn whether the accusations the Jews level against him are true.) If the addition is accepted as the original reading, the nearest antecedent for the pronoun him is Lysias. This reading harmonizes with verse 22, which says that Felix adjourns the proceedings until Claudius Lysias arrives.

Then it also follows that Tertullus intimates that the governor should investigate the complaints which the Jews bring against the commander. A difficulty with this interpretation is that the Jews are interested in having Felix investigate the charges they lodge against Paul.��17�� Also, they wanted Felix to reprimand Lysias for interfering with their objectives and usurping their prerogatives. Although this interpretation demonstrates the peevishness of the Jews, it fails to clarify the overall context (v. 22). The textual evidence remains inconclusive; hence I have placed the text in brackets.) The speech delivered by the lawyer Tertullus reveals pompous oratory at the outset but inconclusive evidence at the end. By asking Felix to investigate all the charges against Paul, Tertullus implicitly admits the weakness of the evidence he has presented.) Luke concludes by saying that Ananias and the elders added their support to the speech of Tertullus. The irony of the incident is that Ananias, who prevented Paul from speaking in the assembly of the Sanhedrin (23:2), is now forced to listen to Paul s defense.) ) Greek Words, Phrases, and Constructions in 24:5 and 8) Verse 5) �Q������ the aorist active participle .

Because the main verb is lacking, the sentence is incoherent. It should have featured the form �U����� (we found).) ������� riots. The Majority Text has the singular dissension (NKJV).) Verse 8) �������� this aorist active participle from the verb ������� (I question, examine) denotes condition: If you find out. ) ) ) c. Response) 24:10 16) In reporting the speeches of both Tertullus and Paul, Luke devotes considerably more space to Paul s defense than to Tertullus s accusation. Observe that Paul s words of respect to Felix are relatively brief (half a verse), while Tertullus s eulogy is lengthy (three verses).) 10. When the governor nodded, Paul replied: I know that you have been a judge in this nation for many years, so I cheerfully make my defense. ) We should remember that Felix had received a letter from Claudius Lysias which provided him with a number of facts.

He knew that Paul was a Roman citizen, that the charge against him concerned a matter of Jewish law, that the Jews wanted to kill Paul, and that Paul had done nothing to deserve the death penalty or imprisonment (23:27 29). He also knew that Lysias had heard of a Jewish plot against Paul.) When representatives of the Sanhedrin came before Felix with an orator who failed to produce convincing evidence, the governor became annoyed. With a nod in the direction of Paul, Felix gave him permission to speak.��18��) a. I know that you have been a judge in this nation for many years. Paul refrains from praising Felix but instead merely states a neutral fact. He says that the governor has been a judge but he omits any qualifying adjectives.

He notes that Felix has filled this post for many years (Felix succeeded Cumanus as governor in a.d. 52).��19�� According to the Roman historiographer Tacitus, Ventidius Cumanus ruled Galilee from a.d. 48 to 52 and Felix ruled Samaria (and Judea) simultaneously until Cumanus was deposed in a.d. 52, when Felix became governor of the province of Judea.��20�� We suggest that the expression many years should be taken literally, not rhetorically, to refer to his administration in the decade of the fifties.) b. So I cheerfully make my defense. Paul intimates that Felix is acquainted with lawsuits in Judea and should be able to understand matters that relate to the differences between Judaism and Christianity. Paul, therefore, cheerfully begins his defense because he wants to set the record straight in the presence of a judge who has some knowledge of the Way (see v. 22). He trusts that Felix will prove to be an impartial judge.) 11. You are able to ascertain that not more than twelve days ago I went up to Jerusalem to worship. 12.

And neither in the temple nor in the synagogues nor in the city itself did my accusers find me arguing with anyone or causing a riot among the people. ) At the outset, Paul involves Felix in the trial by challenging him to ascertain that only twelve days had expired since Paul arrived in Jerusalem to celebrate the feast of Pentecost. He invites Felix to ask the Jewish leaders when they had first seen Paul in the city. They realize that the governor knows exactly when Jewish festivals take place. They also know that Felix keeps in close contact with the military commander in Jerusalem.) a. Not more than twelve days ago I went up to Jerusalem to worship. There are two interpretations of this sentence.

Some scholars say that the twelve-day period extends from the time of Paul s arrival in Jerusalem to the moment of his defense before Felix. They assume that Paul arrived in Jerusalem on the Friday before Pentecost and count that as the first day. Then on Saturday he met with James and the elders (21:18). On Sunday Paul purified himself in the temple (21:26), and before the week of purification came to an end he was arrested (21:27). On the eighth day (Friday) he appeared before the Sanhedrin (22:30) and on the ninth day (Saturday) at nine in the evening was transported from Jerusalem to Caesarea, where he arrived on Monday, the eleventh day. The Jewish leaders came to Caesarea on Tuesday (the twelfth day), and the trial before Felix was held on Wednesday.��21�� The difficulty with this view is that if Paul went to the temple for purification on Sunday, he would be sprinkled with the water of atonement on the third day following Sunday, namely, on Tuesday; and the second sprinkling would have occurred on the seventh day, namely, Saturday.

In short, Paul would have been in Jerusalem longer than the time allotted by these scholars.) Other scholars take the twelve-day period to refer to the total period Paul spent in Jerusalem from arrival to departure. Following Adolf Schlatter, Ernst Haenchen extends Paul s week of purification from the third to the ninth day, places Paul s appearance before the Sanhedrin on the tenth day, and puts his transfer to Caesarea on the twelfth day.��22�� The difficulty with this view is that Paul addresses Governor Felix and not the Jewish high priest about the twelve-day period. The high priest Ananias would know that Paul spent twelve days in Jerusalem, but Felix would perceive that this period continued to the moment Paul appeared before him in court.) We realize that an accurate accounting is perplexing, first, because we do not know the exact day when Paul was arrested in the temple court (21:27) and, second, because part of a day was generally counted as a full day. We are inclined to say, however, that the view to limit the twelve-day period to Paul s stay in Jerusalem has merit. In conclusion, the point Paul is making is that the time he spent in Jerusalem was short.) b. Neither in the temple nor in the synagogues nor in the city itself.

In view of the warnings Paul had received on his way to Jerusalem (20:23; 21:4, 11) and the advice of James and the elders when he was in the city (21:20 24), Paul avoided public appearances. Except for making the proper arrangements for purification, he stayed away from the temple. He did not visit the local synagogues. Nowhere did Paul create any disturbance or riot. Instead, he says, I went up to Jerusalem to worship. He wanted to be with the Jewish Christians and strengthen the bond of unity between them and Gentile believers.

For him, to worship meant to serve Christ with his people.) c. My accusers [did not] find me arguing with anyone or causing a riot among the people. The text is emphatic, as the use of three successive negative adverbs shows: neither in the temple & nor in the synagogues nor in the city itself. In his defense, Paul refutes the charge that he is a trouble-maker who stirs up riots. He avers that this accusation lacks substance.) 13. They cannot prove to you the charges they now are bringing against me. ) 1 1 2 8 0 “tw://bible.?id=5.17.6|AUTODETECT|” Paul puts Tertullus and the Jewish leaders on the defensive by challenging them to prove, in the presence of the governor, that Paul stirred up trouble in Jerusalem. According to Jewish law, an accusation had to be verified by two or three witnesses 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 0 ). Paul s opponents are unable to present evidence to support their accusation. For this reason, Paul turns from the first accusation of causing disturbances (a political offense) to the second allegation of being a leader in the Nazarene sect (v. 8; a religious issue).) 1 8 2 8 0 0 14. But this I admit to you: I serve the God of our fathers according to the Way, which they call a sect, and I believe everything that is written in the Law and the Prophets. ) Paul s answer to the indictment that he is a Christian leader is straightforward: he openly admits to Felix that he is a Christian. He has no desire to hide this important fact. However, Paul blunts the significance of the Jews accusation by putting his admission within the context of serving Israel s God. He wants the governor to know that the followers of the Way come forth from Judaism, which was a recognized legal religion within the Roman empire. Paul serves the God of his Jewish forefathers and he observes that the Christian religion has its roots in the religion of the Jews.) In the first century, Christianity was known as the Way.

We understand from Paul s speech that the believers called themselves followers of the Way.��23�� Sometimes they referred to their religion as the way of the Lord (18:25) or the way of God (18:26). Their adversaries, however, gave them the denigrating name the Nazarene sect. For the Christians, the Way was a way of life. To their Jewish opponents, it was a heresy.) Paul sets the record straight when he says that he serves the God of our [Jewish] fathers according to the Way, which [my accusers] call a sect. He identifies himself with the Jewish people when he uses the personal pronoun our (but note, too, that he addresses Felix, who had married Drusilla, a Jewess [v. 24]). The word fathers also is significant.

It indicates that Paul has not forsaken the teachings of his spiritual and physical forefathers, for he serves the God of Abraham, Isaac, and Jacob (compare 22:3; 28:17).) How does Paul serve Israel s God? By believing everything that is written in the Law and the Prophets. In other words, Paul is saying to Felix that he holds to the teachings of the Old Testament Scriptures (see 26:22; 28:23). By referring to the two parts of the Old Testament, Paul identifies with the Jews, whose religion, as Felix knows, is protected by Roman law. Conclusively, Paul proves that, although he is a leader in the Christian community, his activity breaks no Roman law.) 15. I hold to the same hope in God as these men have: there certainly will be a resurrection of both the righteous and the wicked. 16.

Therefore I always do my best to maintain a blameless conscience before God and men. ) We make these observations:) a. Hope. Paul states without compromise that he has the same hope in God as his accusers have. What is this hope in God? In brief, it is the doctrine of the resurrection of the dead. When Paul stood before the Sanhedrin and realized that the high priest Ananias refused to give him an impartial hearing, Paul cried out that he belonged to the Pharisaic party and was on trial for the hope in the resurrection of the dead (23:6).

In the presence of Felix, Paul returns to this same topic: the hope of Israel, here called the hope in God. Once again the stage is set for a conflict between the Jews who accept the doctrine of the resurrection and those who do not. But because Paul s accusers are in the presence of the governor, they hold their peace.) 1 1 2 8 0 “tw://bible.?id=27.12.2|AUTODETECT|” b. Resurrection. In Old Testament times, the doctrine of the resurrection was taught 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 0 ). Throughout the intertestamental period and the time of Jesus and the apostles, this doctrine was part of Israel s beliefs.��24�� Paul, like the Pharisees, taught the doctrine of the resurrection, but the Sadducees rejected it.) 1 1 2 8 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” In his epistles, Paul expounds his belief in the twofold resurrection of the dead: that of the righteous and the unrighteous.��25�� (Consider that a number of Paul s letters were already written at the time of his trial and were circulating in the churches.) Writes Emil Sch�rer, This idea was never commonly accepted; many continued to look only for a resurrection of the just. ��26�� Nevertheless, Jesus teaches that all people have to face the judgment 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” Matt. 25:31 46) 1 1 -1 9 0 “tw://bible.?id=43.5.28-43.5.30|AUTODETECT|” ) and all the dead those who have done good and those who have done evil will be raised to be judged 7 1 -1 9 0 “tw://bible.?id=43.5.28-43.5.30|AUTODETECT|” John 5:28 30) 1 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” Rev. 20:12) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ). Concurring with Jesus teachings on this point of doctrine, Paul refers to a resurrection of the just and the unjust that is followed by the judgment and the coming of Christ s kingdom 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” II Tim. 4:1) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 For the apostles, the teaching of Jesus resurrection was fundamental to the Christian faith. In their sermons and speeches before Jewish and Gentile audiences, both Peter and Paul proclaim this doctrine.��27�� From this teaching, they deduced the tenet of the general resurrection of believers and unbelievers. Paul himself cherished the firm conviction that after his departure from this life, his body would be raised from the dead, he would face judgment, and he would be with Christ eternally.) c. Conscience. Therefore I always do my best to maintain a blameless conscience before God and men. Paul says that he puts forth every effort to have a conscience unburdened by sin, without offense, and blameless.��28�� He chooses the same words he uttered before the Sanhedrin a few days earlier, when he said, I have lived my life with a perfectly clear conscience before God to this day (23:1).

For teaching the fundamental truth of the resurrection of the dead, he is facing trial (see v. 21). Yet his conscience is blameless before God and man because he constantly strives to do God s will: to proclaim his revealed truth.) ) Greek Words, Phrases, and Constructions in 24:10 16) Verse 10) ��������� the aorist active participle from ���� (I nod) in the genitive case is part of the genitive absolute construction. The participle denotes time: When the governor nodded to him. ) � with expressions of time, this preposition indicates a point of departure (i.e., the time when something began): for many years. ��29��) D��� the present participle of the verb �0�� (I am) in context conveys the meaning of the perfect tense .) ���������� here is a true middle that is translated I make my defense. ) Verse 11) ��������� the present middle participle in the genitive case forms the genitive absolute construction with the pronoun ��� (you). The participle introduces the complementary infinitive �������� (to learn, find out).) �P ������� not more than. The genitive of comparison would normally be used instead of the nominative. But it is an idiom of comparison and not limited to the Nominative as such. ��30��) �0��� ��� the pronoun is the dative of possession; in translation the verb to be becomes the verb to have and the pronoun me becomes I : I have not more than twelve days.

In a smooth translation it reads, not more than twelve days ago. ��31��) ����������� this is the future active participle of the verb ��������� (I worship) and transmits the idea of purpose.) �� ‘� the abbreviation of �� !����� � (from the day on which). The dative pronoun is attracted to the genitive noun and becomes ‘�.) Verse 14) 1 1 2 8 0 “tw://bible.?id=55.1.3|AUTODETECT|” �U��� although the adverb means to such an extent, it is completely replaced by ���p �t� A��� (according to the Way) and therefore is not translated. The verb ������� (I serve) relates to worship services 7 1 -1 9 0 “tw://bible.?id=55.1.3|AUTODETECT|” II Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=58.12.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.28|AUTODETECT|” Heb. 12:28) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 �� ������ ��� the adjective ������ (of one s [fore]father) needs the possessive pronoun my.) ������������ the perfect passive participle from ����� (I write) is a perfect. with resultant state. That is, the Scriptures written in the past have lasting validity.) Verses 15 16) ������� ������ the two infinitives both express the future and thus one is redundant. Consult the comment on 11:28.) � ����� this prepositional phrase does not mean in this but for that reason. ��32�� It has a causal connotation.) ��p ������ see the explanation at 2:25.) ) ) d. Facts) 24:17 21) In his trial Paul counteracts three accusations: a political charge that he is a troublemaker and two religious allegations, one that he is a leader of the Nazarene sect and another that he desecrated the temple. Having effectively refuted the first two indictments, he now proceeds to disprove the third charge.) 17. But after several years, I returned to Jerusalem to bring gifts to my people and present offerings. 18.

While I was doing this, they found me purified in the temple not in a crowd or a riot. ) a. But after several years, I returned to Jerusalem. Paul states that he had been away from Jerusalem for an extended period. His last visit to the city (at the conclusion of his second missionary journey [18:22]) had been made five years earlier. But if we think in terms of Paul s extended visit to the Jerusalem Council (15:4), the interval spans nearly a decade.) 1 1 2 8 0 “tw://bible.?id=48.2.10|AUTODETECT|” b. To bring gifts to my people. Paul intimates that his absence from Jerusalem could not have contributed to riots. On the contrary, he tried to fulfill the apostolic mandate to remember the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ) and to help all people 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ). Accordingly, he brought a collection of financial gifts from Gentile churches to the poverty-stricken Jewish Christians in Jerusalem. In his epistles, Paul mentions the collections for these people;��33�� here is the only reference in Acts to Paul s delivering the gifts to the impoverished Christians in Jerusalem. For undisclosed reasons, both Paul and Luke refrain from providing additional information.) 1 1 2 8 0 “tw://bible.?id=47.8.19|AUTODETECT|” c. And present offerings. What is the meaning of the expression offerings? The word lends itself to three possible interpretations. The first interpretation is that the terms gifts and offerings are synonyms. Paul dedicated these donations as thank offerings to God by giving them to the poor 7 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” II Cor. 8:19) 1 1 -1 9 0 0 ). A second interpretation is that Paul delivered the gifts to the poor and thereafter presented thank offerings to God as in response to a vow (compare 18:18). And the third interpretation is that Paul did not intend to come to Jerusalem to bring offerings, but on the advice of James and the elders he did pay the expenses of the four Nazirites (21:26). Since Luke often compresses material, the term offering is a shortened form meant to bring to mind the episode in the temple (21:26 27).) 1 46 2 8 0 0 d. While I was doing this, they found me purified in the temple. Paul obviously refers to the time when the days of purification were almost completed (21:27). Paul mentions this incident to Felix to refute Tertullus s accusation that he had tried to desecrate the temple.) e. Not in a crowd or a riot. At the time the Jews discovered Paul in the temple, they found him privately and peacefully engaged in a ceremonial rite.

They did not see him stirring up a crowd or provoking a riot. The high priest and his companions could say that they themselves were not present in the temple when Paul was arrested, but that others had brought the incident to their attention. Precisely for that reason, Paul becomes specific in relating the facts of the incident.) 19. But some Jews from the province of Asia were there, who ought to be present before you to accuse me if they have anything against me. ) Paul specifies who his erstwhile accusers were: Jews from the province of Asia. They knew Paul from his travels and work in that part of the world and, after traveling to Jerusalem for Pentecost, had seen Paul in the temple. To be precise, they, not Paul, had stirred up the crowd and instigated a riot.

If these Jews from the Dispersion had anything against him, they should have accused him in the presence of Governor Felix. But these accusers are not present. Therefore, Paul now involves the high priest and the elders in the trial. Thus far they have been silent and allowed the lawyer Tertullus to speak for them. If they themselves had learned of any crime Paul had committed while they questioned him in the Sanhedrin, let them speak now.) 20. Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin, 21. unless it was this one sentence that I shouted while standing among them: I am on trial before you today concerning the resurrection of the dead. ) a.

Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin. Paul now challenges Ananias and his companions to speak. Even if they themselves did not witness the incident in the temple, they were present the next day when Paul stood before the Sanhedrin. They had listened to Paul s words and should be capable of testifying whether they had discovered any crime Paul had committed. The orator Tertullus presumably had not been present at the Sanhedrin meeting; now, before Felix, Ananias himself must testify whether he had found Paul guilty. But the high priest remains silent.) b.

Unless it was this one sentence that I shouted while standing among them. Paul asks his accusers whether he had committed a crime. Should they choose to answer, they would have to admit: no, not at all!) Paul once more seizes the opportunity to refer to the resurrection (see v. 15). He prefaces his remark by saying that he shouted one sentence while he stood among the members of the Sanhedrin. The fact that he uses the verb to shout should not be understood as an apology for unseemly behavior before the ecclesiastical body. Rather, it provides evidence that the meeting had been unruly (see 23:1 10).

Simply put, the comment placed Ananias, who had presided at that meeting, in an unfavorable light.) c. I am on trial before you today concerning the resurrection of the dead. Paul states that when he was before the Sanhedrin he uttered only one critical sentence, and it pertained not to the political concerns of the Romans but to the theological concerns of Jews and Christians. This means that the point of conflict between Ananias and Paul is a theological issue that ought to be discussed in a Jewish ecclesiastical court. In brief, Paul expects the judge to dismiss the case, which had no place in a Roman civil court, and to set him free. In view of the fact that the theological tenet of the resurrection of the dead was shared by both Pharisees and Christians but not by the Sadducees, we realize that Paul alludes to the well-known controversy between Sadducees and Pharisees.) Paul addresses not only Felix but also Ananias and his companions.

He says, I am on trial before you [plural]. By using the plural pronoun you, in the Greek, he compels Ananias and the elders to speak on a theological issue that Felix refuses to accept as evidence in a Roman court.) Notice that whenever Paul sees an opportunity to mention the doctrine of the resurrection, he seizes it. For him, this doctrine is fundamental to the Christian faith and fearlessly he proclaims it everywhere.) ) Practical Considerations in 24:17 21) At different times, both Peter and Paul defend themselves in court. Both of them undauntedly present factual material to support their claims to innocence, both are fully in command of the proceedings, and both nudge the court to arrive at a verdict that is favorable to them. Peter and John stand trial before the Sanhedrin after healing the cripple at the temple gate (3:1 10), and Peter forthrightly speaks the truth (4:8 12, 19 20). He changes the trial from a criminal investigation to an inquiry about an act of mercy.

Moreover, he puts the stress not on the cripple who was healed but on Jesus the Savior (4:12; see also 5:30 32). Lacking training in law and skill in courtroom procedures, Peter nevertheless answers all the charges against him. He demonstrates that the Holy Spirit guides him in presenting the truth.) Paul also takes control of courtroom proceedings. In front of his accusers and Governor Felix, Paul succinctly answers every allegation brought against him and demonstrates that the charges are unfounded. In this trial Paul twice introduces the doctrine of the resurrection, which is basic to the Christian faith. The Holy Spirit enables Paul to serve as his own lawyer.) Both Peter and Paul face Jewish leaders who profess to serve Israel s God.

The apostles counteract the lie and Satan, the father of the lie. Today, men and women filled with the Holy Spirit skillfully and boldly advance the cause of Christ by establishing God s revealed truth. They know that in the face of error, truth eventually will triumph. They fearlessly expose the lie and oppose the father of the lie. As Martin Luther, referring to the devil, put it succinctly,) One little Word shall fell him.) ) Greek Words, Phrases, and Constructions in 24:17 21) Verse 17) �������� the comparative of ����� is translated several. It is comparative, not positive or superlative, even though it signifies many. ) ������� the future active participle expresses purpose.

The idiom in English is to give alms, not to do alms. ) �x ���� the [Jewish] nation. Paul employs this term instead of ���� (people) in addressing a Gentile governor. With this term, he includes Jews and Jewish Christians.) Verse 18) � �7� the relative pronoun relates to the feminine plural noun ��������� (offerings), which is its nearest antecedent. Some lesser manuscripts feature the neuter plural �7� (among which [circumstances]), which is harder to explain and thus deserves consideration as being the original reading.) !��������� the perfect passive participle from ����� (I purify) shows lasting result. The passive has its agent in the dative case of the noun offerings.) Verse 19) ���r� & 8������� in this clause the verb to be must be supplied. Its absence does not connote incoherence.) ��� the imperfect of ��� (it is necessary) conveys moral obligation.

The Asian Jews ought to have been present in court.) ����� the optative in the protasis of a conditional sentence shows a degree of flexibility. If they (really) had any complaint (which they have not). ��34��) Verses 20 21) �� before. This preposition with the genitive case occurs in the language of lawsuits. ��35�� (See also 23:30; 25:10.) The reading �� Q��� (before you) is preferred by most translators.��36�� Others follow the reading Q�� Q��� (by you).��37��) ���� ������ ����� this one utterance. The demonstrative pronoun this has been placed between the numerical adjective one and the noun utterance for emphasis. ‘� is the genitive of attraction.) ) ) e. Adjournment and Delay) 24:22 27) After Paul had defended himself, Felix explained that he would wait for the arrival of Claudius Lysias before deciding Paul s case. In view of Paul s defense, he should have dismissed the case for lack of evidence.

Instead he adjourned the court.) 22. But Felix, who understood the Way more accurately [than most people], adjourned the proceedings and said, When the commander Lysias comes down, I will decide your case. ) Luke portrays the spread of the gospel and reports that Governor Felix had appreciable knowledge of Christianity. He writes that Felix understood the Way more accurately, to which I add the phrase than most people. How Felix learned about the Christian faith Luke fails to disclose. Possibly, the believers in Caesarea were instrumental in teaching this Roman official the doctrines of the faith. About two decades earlier, the Holy Spirit had been poured out on Gentile believers in Caesarea (10:44 46); among them was Cornelius, an officer in the Roman army.

Or perhaps Felix gained religious knowledge from his wife Drusilla, who was a Jewess (v. 24), a daughter of Herod Agrippa I (see 12:1 23), and a sister to Agrippa II (25:13). Both Felix and Drusilla revealed an interest in the Christian faith, as is evident from their desire to hear Paul preach the gospel (v. 24).) Luke presents a summary statement of the manner in which Felix brought the trial to a conclusion. The governor, employing the tactic of delay, dismissed the high priest and elders and told them that he would decide the case when the commander Lysias came down from Jerusalem. With his characteristic brevity, Luke chooses not to offer any information about Lysias s visit.) 23. He commanded the officer that Paul be kept under guard but be allowed some freedom and that he permit his friends to be helpful to him.) The governor should not have kept Paul in custody, for the charges against him did not involve any point of Roman law. Felix perhaps desired both to appease the Jews and to protect a Roman citizen.

He instructed an officer to guard Paul but to allow him a measure of freedom, as if he were living in his own house (compare 28:30).��38�� Felix allowed Paul s friends to bring him food, drink, and other commodities to make his life comfortable. The friends who visited him probably were members of the church in Caesarea (see 21:8 14).) ) Mission Headquarters) During his mission career, Paul had spent considerable time in Antioch before and after his first missionary journey, in Corinth during his second journey, and afterward in Ephesus. Now Caesarea becomes his residence. In the protective custody of the Roman military, he is free to receive friends. We imagine that delegations come to him from various churches in Palestine, and that Paul, a seasoned missionary, strengthens these friends. But Paul did more than receive visitors.

For example, his conversations with soldiers who guarded him undoubtedly were evangelistic in nature. We expect that a number of these soldiers became believers; when they were transferred to other parts of the Roman empire, they would spread the knowledge of Jesus far and wide.) 1 1 2 8 0 “tw://bible.?id=42.1.2|AUTODETECT|” It is reasonable to suppose that during Paul s two-year stay in Caesarea, Luke busied himself in collecting pertinent data for the writing of his two books, the Gospel and Acts. He received his information from eyewitnesses and ministers of the word 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1:2) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ) in Jerusalem, Judea, Samaria, and Galilee. Further, he had ample time to write these books. He probably completed the Gospel during Paul s imprisonment and sent it forth into the Greco-Roman world. In his pastoral Epistles, written after his release, Paul quotes Luke s Gospel and calls it Scripture: The worker deserves his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” , quoted in ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 0 ). Paul, then, was acquainted with Luke s literary activities and used these writings in his missionary task.) 1 17 2 8 0 0 24. Several days later, Felix came with his wife Drusilla, a Jewess. He summoned Paul and listened to him speak about faith in Christ Jesus.) Among the first to listen to Paul were Governor Felix and his wife Drusilla. They came to hear the gospel, which Luke describes as objective faith in Christ Jesus. Luke gives no indication that the governor and his wife demonstrated subjective faith.) The expression came need not be interpreted that Felix had returned to Caesarea after having been away. Rather, the term in context signifies that both Felix and Drusilla left the governor s mansion and proceeded to the place where Paul was kept in custody.

The governor ordered the military officer to bring Paul to him. Then at leisure he and his wife listened to Paul preach the gospel.) This couple, interested in learning more about the Way, had a marital history that was tainted by promiscuity. The Roman historiographer Suetonius relates that Drusilla was the third wife of Felix.��39�� Drusilla likewise had her share of husbands. Born in Rome, Drusilla was brought by her father to Caesarea, where she spent her childhood.��40�� Six-year old Drusilla was promised in marriage to Epiphanes, the son of King Antiochus of Commagene.��41�� But Epiphanes refused to submit to the Jewish rite of circumcision, and so the marriage was never consummated. When Drusilla was fourteen, her brother, Agrippa II, gave her in marriage to Azizus king of Emesa in northern Syria; however, Drusilla left him to become the wife of Felix.��42�� Through an intermediary, the governor had promised Drusilla a life of happiness, which she lacked at the court of Azizus.��43�� By marrying Felix, the Jewess Drusilla defied the Old Testament law that forbade her to become the spouse of a Gentile. Yet she was sufficiently interested to come to Paul and listen to him preach the gospel of Jesus Christ.) The Western text indicates that Drusilla persuaded Felix to let her listen to Paul: Felix came with his wife Drusilla, who was a Jewess, who asked to see Paul and hear the word.

Wishing therefore to satisfy her, he summoned Paul. ��44��) 25. As Paul was conversing with them about righteousness, self-control, and the judgment to come, Felix became afraid. Go away for now, he said, I will call for you when I have time. ) Although he has considerable knowledge of the Way, Felix sees an opportunity to receive accurate information about Christianity from one of its foremost leaders. Drusilla, acquainted with the teachings of Scripture and Jewish traditions, also wants to hear the teachings of the Christian faith. Both husband and wife are attracted to the gospel as a moth is to the light that dispels the darkness.) True to form, Paul preaches the gospel and speaks to them about righteousness.��45�� He uses this particular term thirty-three times in his letter to the Romans, which he wrote a few months earlier while he was still in Corinth and before he commenced his journey to Jerusalem. By contrast, the word righteousness occurs only four times in Acts: Peter uses it once in his sermon preached in Caesarea (10:35); Paul calls Elymas an enemy of all righteousness (13:10), mentions the word in his Areopagus address (17:31), and again uses it in Caesarea when he preaches to the governor and his wife (24:25).) We should not think that Paul gives this couple an abstract theological lecture.

Rather, he presents the gospel to them in terms of living according to the principles of the Way. That is, Paul teaches them about knowing right from wrong, the virtues of self-control and chastity, and an unavoidable day of judgment. He tells them that they must become followers of Jesus to be able to walk in the Way.��46��) Felix and Drusilla become uneasy when Paul explains the word self-control.��47�� In the mirror of Paul s explicit teaching, the governor and his spouse see themselves. And when the speaker adds that they eventually must face the divine Judge to receive their verdict, Felix is filled with fear. He himself has been appointed to judge Paul, but Paul informs the governor that he must appear before the judgment seat of Jesus Christ (10:42; 17:31).) Enough is enough for Felix, especially when Paul s teaching reflects on the governor s moral and ethical conduct. Like the Athenian philosophers who informed Paul that they would hear him again sometime (17:32), Felix terminates Paul s teaching with the polite excuse that he will listen to him again when time permits.

The governor is afraid of the coming judgment, but he refuses both to repent of his evil ways and to turn in faith to Jesus.) 26. At the same time, however, he was hoping that Paul would offer him a bribe. So he used to send for him quite often and talk with him.) Felix kept Paul in jail because he hoped to receive a bribe from his prisoner.��48�� The practice of keeping prisoners in jail until they paid a bribe, although forbidden by Roman law, was common.��49��) We surmise that when Felix heard that Paul had brought monetary gifts to the people of Jerusalem (v. 17), his greedy mind immediately conceived a plan to exact a price for Paul s release. When numerous friends visited Paul to provide for his daily needs, Felix was convinced that they could help in paying a bribe for Paul s release.) Luke writes that Felix would frequently call for Paul to have a chat with him. This information indicates that the relationship between Felix and Paul was amicable, yet these talks never resulted in any significant action. Felix used them to fill some of his idle moments, but Paul remained under arrest.

The governor could legally keep Paul in custody because Paul had not yet exercised the right of a Roman citizen: to appeal to the emperor. As soon as an appeal was made, the governor was obliged to send Paul under military guard to Rome, where he would have to stand trial before the emperor. In short, Felix was within the bounds of the law.��50��) 27. After two years, Porcius Festus became the successor of Felix. But Felix wanted to do the Jews a favor, so he left Paul in prison.) Two years later, Emperor Nero recalled Felix to Rome. The recall was prompted by political conditions in Palestine.

Felix had intervened militarily when Jewish and Syrian inhabitants of Caesarea started throwing rocks at each other in a dispute over civil rights. The soldiers killed a number of Jews, imprisoned others, and looted houses in which these people had hoarded substantial sums of money.��51�� As a result, writes Josephus, when Porcius Festus was sent by Nero as successor to Felix, the leaders of the Jewish community of Caesarea went up to Rome to accuse Felix. ��52�� Fortunately for Felix, his well-to-do brother Pallas pleaded for him in the presence of Nero and had him exonerated.) 1 1 2 8 0 “tw://bible.?id=41.6.19|AUTODETECT|” However, Luke writes, Felix wanted to do the Jews a favor, so he left Paul in prison. The word Luke uses for favor conveys the meaning quid pro quo (something for something).��53�� Felix knew that he would be questioned about disturbances that had occurred in Caesarea. He wanted to gain the support of the Sanhedrin in Jerusalem by keeping Paul imprisoned and thus to counteract the accusations of the Caesarean Jews. The Western text, however, states that Felix kept Paul in prison on account of Drusilla. As Herodias bore a grudge against John the Baptist 7 1 -1 9 0 “tw://bible.?id=41.6.19|AUTODETECT|” Mark 6:19) 1 1 -1 9 0 0 ), so Drusilla despised Paul for criticizing her marital life. She could not have him killed, but she was instrumental in keeping him imprisoned.) 1 31 2 8 0 0 ) Greek Words, Phrases, and Constructions in 24:22 27) Verse 22) ����������� the comparative of ������ (accurately) can be understood as a superlative . However, because the object of comparison is implied in the context, interpreting the adverb as a comparative is acceptable and valid.��54��) �0��� the perfect active participle of �6�� (I know) conveys the present tense and has a causal meaning.) Verses 23 24) ��������� to be watched. Note the present tense in the series of four successive infinitives. The Majority Text adds the words $ ������������ (or to come to) after the verb Q�������� (to be helpful).) 0��� the presence of this adjective is superfluous; the definite article �� is sufficient.) Verses 25 26) ������������ the genitive absolute construction features the present participle with a temporal connotation . By contrast, the participle ��������� is in the aorist to disclose that Felix s fear was momentary. The attributive participle ��� with �x ���, meaning for the time being, is difficult to explain.��55��) ���������� this comparative adverb can be interpreted as a superlative or as a comparative .) �� ��v ������ the combination of adverb, conjunction, and present participle means at the same time also in the expectation. ��56��) Verse 27) ������� a period of two years.

The noun occurs only twice in the New Testament (here and in 28:30). The genitive case is part of the genitive absolute construction.) ��������� the perfect passive participle of the verb ��� (I bind). The perfect tense signifies an extended period. The participle need not denote that Paul was kept in chains, for he was given some freedom (v. 23). But according to Paul s own testimony, he was in chains during the administration of Felix (26:29).) Summary of Chapter 24) The high priest Ananias, along with some of the elders and a lawyer named Tertullus, comes to Caesarea to be present at Paul s trial before Governor Felix. Tertullus praises and thanks the governor for the changes he has effected in the nation.

Then he registers his accusations against Paul by calling him a troublemaker, a leader of the Nazarene sect, and a desecrator of the temple.) Paul responds by denying that he stirred up a crowd either in the synagogues or elsewhere in Jerusalem. He declares that he worships Israel s God, subscribes to the teachings of the Scriptures, and believes in the resurrection. He informs Felix that he came to Jerusalem to bring gifts to the poor and to present offerings. He says that if the Jews from the province of Asia, who are absent, or the delegation from Jerusalem have any charges, they should state them before Felix.) Felix dismisses the proceedings and announces that he will make a decision when the military commander Lysias arrives. He orders that Paul be kept in custody but have the freedom to receive friends.) Felix and Drusilla visit Paul for the purpose of hearing Paul preach about the Christian faith. When Paul discusses righteousness, self-control, and judgment, Felix terminates the meeting with the promise of summoning Paul some other time.

He summons Paul frequently but expects to receive a bribe from him. After a two-year period has ended, Felix is succeeded by Porcius Festus and Paul remains a prisoner.) ) ) ) ) 1 Another translation is, Five days later & Ananias went to Caesarea (GNB). This means that five days after Paul s arrival in Caesarea, Ananias appeared.) 2 In the time of Ananias Jewish client-kings (Herod of Chalcis and Agrippa II) appointed the high priest, but in earlier times that prerogative belonged to Roman governors. See Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 1, p. 377.) 3 John Albert Bengel opines, He seems to have been an Italian. Gnomon of the New Testament, ed.

Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 706. F. F. Bruce sees him as a Hellenist. The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 475.) 4 Josephus War 2.13.2 [253]; Antiquities 20.8.5 [160]; Sch�rer, History of the Jewish People, vol. 1, p. 463.) 5 Paul Jacobs and Hartmut Krienke, NIDNTT, vol. 1, p. 694; Johannes Behm, TDNT, vol. 4, pp. 1011 12.) 6 Bauer, p. 216.) 7 James Hope Moulton states that Luke cruelly reports the orator verbatim.

A Grammar of New Testament Greek, vol. 1, Prolegomena, 2d ed. (Edinburgh: Clark, 1906), p. 224.) 1 1 2 8 0 “tw://bible.?id=40.26.69|AUTODETECT|” 8 Linguistic difficulties remain with regard to the spelling; see Hans Heinrich Schaeder, TDNT, vol. 4, p. 879; Karl Heinrich Rengstorf, NIDNTT, vol. 2, pp. 332 34. From the Gospels we learn that the phrases Jesus of Galilee and Jesus of Nazareth are virtually synonymous 7 1 -1 9 0 “tw://bible.?id=40.26.69|AUTODETECT|” Matt. 26:69) 1 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” 71) 1 1 -1 9 0 “tw://bible.?id=43.19.19|AUTODETECT|” ), and the inscription on Jesus cross featured the word Nazareth as a reference to his place of origin 7 1 -1 9 0 “tw://bible.?id=43.19.19|AUTODETECT|” John 19:19) 1 1 -1 9 0 “tw://bible.?id=43.1.46|AUTODETECT|” ). The Jews, especially those in Jerusalem and Judea, considered Galilee a backward area and the term Nazareth one of derision 7 1 -1 9 0 “tw://bible.?id=43.1.46|AUTODETECT|” John 1:46) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 9 In Acts, see 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9.) 10 David H. Wallace, Nazarene, ISBE, vol. 3, p. 500.) 11 See, e.g., RSV, NASB, NEB, GNB, NIV.) 12 KJV, NKJV, JB, MLB. The Textus Receptus and the Vulgate also have this reading, but Arthur L. Farstad and Zane C. Hodges delete the passage. The Greek Text According to the Majority Text (Nashville: Nelson, 1982), p. 459.) 13 Consult James Hardy Ropes, The Text of Acts, Beginnings, vol. 3, p. 225.) NIV New International Version) 14 See Albert C.

Clark, The Acts of the Apostles: A Critical Edition with Introduction and Notes on Selected Passages (1933; Oxford: Clarendon, 1970), p. xlvii. Also consult F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 441.) 15 Lake and Cadbury aver: On weighing the two sets of argument there seems a noticeable preponderance in favour of the Western text. Beginnings, vol. 4, p. 299.) 16 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 262.) 17) �douard Delebecque argues that on the basis of the larger context the reference must be to Paul. Saint Paul avec ou sans le tribun Lysias en 58 � C�sar�e (Actes, XXIV, 6 8), RevThom 81 (1981): 426 34.) With characteristic conciseness (compare 7:16; 20:24, 32) Luke telescopes the facts so that his references to both Lysias and Paul overlap.) NKJV New King James Version) 18 The Western text enlarges the passage: And when the governor had motioned for him to make a defense for himself, Paul answered; and having assumed a godlike bearing, he said.& Bruce M.

Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 491. (The additions are italicized.)) 19 Josephus War 2.12.8 [247]; Antiquities 20.7.1 [137].) 20 Tacitus Annals 12.54.3; Sch�rer, History of the Jewish People, vol. 1, p. 459 n. 15. But Ernst Haenchen seriously doubts the accuracy of Tacitus s report. He shows that Felix was not appointed governor until a.d. 52. The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), pp. 68 70.) 21 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 441; Alford, Alford s Greek Testament, vol. 2, p. 263.) 22 Haenchen, Acts, p. 654 n. 2.

Bruce adopts this schedule but places Paul s arrival in Caesarea on day 12. Acts (Greek text), p. 631.) 1 1 2 8 0 “tw://bible.?id=44.9.2|AUTODETECT|” 23 ) 7 1 -1 9 0 “tw://bible.?id=44.9.2|AUTODETECT|” Acts 9:2) 1 1 -1 9 0 “tw://bible.?id=44.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 “tw://bible.?id=44.19.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.19.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” 22:4) 1 1 -1 9 0 “tw://bible.?id=44.24.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.14|AUTODETECT|” 24:14) 1 1 -1 9 0 “tw://bible.?id=44.24.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.24.22|AUTODETECT|” 22) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 24 See the literature of intertestamental times: II Macc. 7:9, 14, 23, 36; 12:43 44; Psalms of Solomon 3:11 12; 10:8; 14:10. And consult Josephus War 2.8.14 [163]; Antiquities 18.1.3 [14].) 1 1 2 8 0 “tw://bible.?id=46.15.23-46.15.26|AUTODETECT|” 25 See ) 7 1 -1 9 0 “tw://bible.?id=46.15.23-46.15.26|AUTODETECT|” I Cor. 15:23 26) 1 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” I Thess. 4:16 17) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 26 Sch�rer, History of the Jewish People, vol. 2, p. 494.) 1 1 2 8 0 “tw://bible.?id=44.2.24|AUTODETECT|” 27 ) 7 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” Acts 2:24) 1 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” 5:30) 1 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” 10:40) 1 1 -1 9 0 “tw://bible.?id=44.13.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.30|AUTODETECT|” 13:30) 1 1 -1 9 0 “tw://bible.?id=44.13.33-44.13.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.33-44.13.34|AUTODETECT|” 33 34) 1 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” 17:31) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 28 Bauer, p. 102; Thayer, p. 70.) 29 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 597.) 30 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 31 n. 2.) 31 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #189.1.) 32 Ibid., #219.3.) 1 1 2 8 0 “tw://bible.?id=45.15.25-45.15.28|AUTODETECT|” 33 See ) 7 1 -1 9 0 “tw://bible.?id=45.15.25-45.15.28|AUTODETECT|” Rom. 15:25 28) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.4|AUTODETECT|” I Cor. 16:1 4) 1 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.4|AUTODETECT|” II Cor. 8:1 4) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 34 Moule, Idiom-Book, p. 150.) 35 Bauer, p. 286.) 36 NAB, NASB, NEB, NIV, RSV, JB, Moffatt, and Phillips.) 37 KJV, NKJV, GNB, MLB.) 38 Josephus relates that Herod Agrippa I was imprisoned in Rome at the time of Emperor Tiberius s death. He had been moved from a military prison camp to the house where he had lived before his imprisonment. Antiquities 18.6.10 [235] (LCL).) 39 Suetonius Claudius 28.) 40 Herod Agrippa I erected a statue of her in Caesarea. Josephus Antiquities 19.9.1 [357].) 41 Josephus Antiquities 19.9.1 [354 55].) 42 Drusilla married Felix in a.d. 54. Consult Sch�rer, History of the Jewish People, vol. 1, pp. 461 62.) 43 Josephus Antiquities 20.7.1 2 [139 43].) 44 Metzger, Textual Commentary, p. 491 (the additions are italicized); Clark, Acts, pp. 155, 381.) 45 The word dikaiosun (righteousness) is one of Paul s favorite expressions: it occurs fifty-six times in all his epistles. John features it seven times in his writings, Matthew seven times, the author of Hebrews six times, James three times, and Luke (in his Gospel) once.) 46 Consult J.

Pathrapankal, Christianity as a Way, in Les Actes des Ap�tres: Traditions, R�daction, Th�ologie, ed. J. Kremer, Bibliotheca Ephemeridium Theologicarum Lovaniensium 48 (Louvain: Louvain University Press, 1979), pp. 537 38.) 1 1 2 8 0 “tw://bible.?id=46.7.9|AUTODETECT|” 47 Literature of that era discloses that the word frequently denoted sexual purity that is maintained by exercising restraint in one s conduct. See, for instance, ) 7 1 -1 9 0 “tw://bible.?id=46.7.9|AUTODETECT|” I Cor. 7:9) 1 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” (the verb control); ) 7 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” Gal. 5:23) 1 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” ; Polycarp to the ) 7 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” Philippians 4:2) 1 1 -1 9 0 0 ; Testament of Naphtali 8:8.) 1 10 2 8 0 0 48 The KJV and NKJV, following the Majority Text, have an additional phrase, that he might loose [release] him. ) 49 Albinus, the governor who succeeded Porcius Festus (v. 27), on two different occasions freed only those prisoners who paid him a bribe. Josephus War 2.14.1 [273]; Antiquities 20.9.5 [215].) 50 Consult A. N. Sherwin-White, Roman Society and Roman Law in the New Testament (1963; reprint ed., Grand Rapids: Baker, 1978), p. 63.) 51 Josephus War 2.13.7 [266 70]; Antiquities 20.8.7 [173 78].) 52 Josephus Antiquities 20.8.9 [182].) 53 In the Greek, the word is in the plural. Luke uses the same expression in 25:9, but in the singular.) 54 Consult Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 241.) 55 Moule, Idiom-Book, p. 160.) 56 Blass and Debrunner, Greek Grammar, #425.2.) )