Acts 24:15 Ulasan

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

And after five days Ananias the high priest descended with the elders,.... From Jerusalem to Caesarea: these five days are to be reckoned not from the seizing of Paul in the temple, but from his coming to Caesarea; the Alexandrian copy reads, "after some days", leaving it undetermined how many: the high priest, with the elders, the members of the sanhedrim, with "some" of them, as the same copy and the Vulgate Latin version read, came down hither; not merely as accusers, by the order of the chief captain, but willingly, and of their own accord, to vindicate themselves and their people, lest they should fall under the displeasure of the Roman governor, for encouraging tumults and riots: the high priest must be conscious to himself that he had acted in an illegal manner, in ordering Paul to be smitten on the mouth, in the midst of the council, in the presence of the chief captain; and if it had not been for the soldiers, Paul had been pulled to pieces in the council: and the elders knew what a hand they had in the conspiracy against his life; and they were sensible that this plot was discovered, and Paul was secretly conveyed away; and what the captain had wrote to the governor, they could not tell, and therefore made the more haste down to him, to set themselves right, and get Paul condemned: and with a certain orator named Tertullus: this man, by his name, seems to have been a Roman; and because he might know the Roman, or the Greek language, or both, which the Jews did not so well understand, and was very well acquainted with all the forms in the Roman courts of judicature, as well as was an eloquent orator; therefore they pitched upon him, and took him down with them to open and plead their cause. The name Tertullus is a diminutive from Tertius, as Marullus from Marius, Lucullus from Lucius, and Catullus from Catius. The father of the wife of Titus, before he was emperor, was of this name (k); and some say her name was Tertulla; and the grandmother of Vespasian, by his father's side, was of this name, under whom he was brought up (l). This man's title, in the Greek text, is "Rhetor", a rhetorician; but though with the Latins an "orator" and a "rhetorician" are distinguished, an orator being one that pleads causes in courts, and a rhetorician a professor of rhetoric; yet, with the Greeks, the "Rhetor" is an orator; so Demosthenes was called; and so Cicero calls himself (m). Who informed the governor against Paul; brought in a bill of information against him, setting forth his crimes, and declaring themselves his accusers; they appeared in open court against him, and accused him; for this is not to be restrained to Tertullus, but is said of the high priest, and elders with him; for, the word is in the plural number, though the Syriac version reads in the singular, and seems to refer it to the high priest. (k) Sueton. in Vita Titi, l. 11. c. 4. (l) Ib. Vita Vespasian. c. 2. (m) De Oratore, l. 3. p. 225.

And herein do I exercise myself,.... Or because of this; on account of this doctrine of the resurrection of the dead, which is a doctrine according to godliness, and promotes and engages to a holy life and conversation, as the contrary tends to encourage a dissolute and sinful manner of living; see Co1 15:32 The apostle studied, and laboured, and bent himself, and employed his thought, care, and time, to have always a conscience void of offence toward God and toward man; that is, to discharge every duty which God requires, and to give to every man what is due to him; so as to please God, and not offend men, neither Jew nor Gentile, nor the church of God; and so as that conscience may be clear of guilt, and may not be defiled with sin, being purged and purified by the blood of Christ. By a "conscience void of offence", is meant a good conversation; which as it respects God, lies in a carefulness not to offend him, but to do his will; and as it respects men, a shunning what may give offence, or be a stumbling to them; and though this cannot be perfectly attained to in each of its branches, yet there is in every good man a concern to have such a conscience; and the consideration of the resurrection of the dead, the general judgment, and a future state, induce him to it.

Not all men, however, shall then be judged by God, but those only who have been exercised in the religion of God. For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment. Therefore they who have known God shall be judged, and their deeds, that is, their evil works, shall be compared and weighed against their good ones: so that if those which are good and just are more and weighty, they may be given to a life of blessedness; but if the evil exceed, they may be condemned to punishment.

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. The accusers were separating him as an alien, but he identifies himself with the Law, as one of themselves. Believing, he says, that there will be a resurrection: now a man who believed a resurrection, would never have done such things - which resurrection they themselves also allow. He does not say it of them, that they believe all things written in the Prophets: it was he that believed them all, not they: but how all, it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, Believing, he does virtually introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition.

After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come to Caesarea to accuse Paul, Act 24:1. The oration of Tertullus, Act 24:2-9. Paul's defense, Act 24:10-21. Felix, having heard his defense, proposes to leave the final determination of it till Claudius Lysias should come down; and, in the mean time, orders Paul to be treated with humanity and respect, Act 24:22, Act 24:23. Felix, and Drusilla his wife, hear Paul concerning the faith of Christ; and Felix it greatly affected, Act 24:24, Act 24:25. On the expectation of obtaining money for his liberation, Felix keeps Paul in prison, Act 24:26, and being superseded in the government of Judea by Porcius Festus, in order to please the Jews, he leaves Paul bound, Act 24:27.

And have hope toward God, etc. - I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state; but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.

PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27) after five days--or, on the fifth day from their departure from Jerusalem. Ananias . . . with the elders--a deputation of the Sanhedrim. a certain orator--one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar. informed . . . against Paul--"laid information," that is, put in the charges.

And have hope . . . as they themselves . . . allow, that there shall be a resurrection, &c.--This appeal to the faith of his accusers shows that they were chiefly of the Pharisees, and that the favor of that party, to which he owed in some measure his safety at the recent council (Act 23:6-9), had been quite momentary.