PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
|
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
| The Case Against Paul | Accused of Sedition | Paul Before Felix | The Case Against Paul | The Case Before Felix |
| 24:1-9 | 24:1-9 | 24:1-2a | 24:1-2a | 24:1-9 |
| 24:2b-8 | 24:2b-9 | |||
| 24:9 | ||||
| Paul Defends Himself Before Felix | The Defense Before Felix | Paul’s Defense Before Felix | ||
| 24:10-21 | 24:10-21 | 24:10a | 24:10a | 24:10a |
| Paul’s Speech Before the Roman Governor | ||||
| 24:10b-21 | 24:10b-16 | 24:10b-13 | ||
| 24:14-16 | ||||
| 24:17-21 | 24:17-21 | |||
| Felix Procrastinates | Paul’s Captivity at Caesarea | |||
| 24:22-23 | 24:22-27 | 24:22-23 | 24:22-23 | 24:22-23 |
| Paul Held in Custody | Paul Before Felix and Dursilla | |||
| 24:24-26 | 24:24-26 | 24:24-26 | 24:24-26 | |
| 24:27 | 24:27 | 24:27 | 24:27 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 24:1-2a
1After five days the high
priest Ananias came down with some elders, with an attorney named
Tertullus, and they brought charges to the governor against Paul. 2After
Paul had been summoned, Tertullus began to accuse him, saying to the
governor,
24:1 “the high priest Ananias” See
full note at 23:2. Wow! The high priest himself came from Jerusalem to Caesarea.
Paul was really a thorn in their flesh!
▣
“came down” For Jews, Jerusalem is always “up” 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. 23:6-10).
▣ “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.
NASB (UPDATED) TEXT: 24:2b-9
2b“Since
we have through you attained much peace, and since by your providence reforms
are being carried out for this nation, 3we acknowledge this in
every way and everywhere, most excellent Felix, with all thankfulness. 4But,
that I may not weary you any further, I beg you to grant us, by your kindness, a
brief hearing. 5For we have found this man a real pest and a fellow
who stirs up dissension among all the Jews throughout the world, and a
ringleader of the sect of the Nazarenes. 6And he even tried to
desecrate the temple; and then we arrested him. [We wanted to judge him
according to our own Law. 7But Lysias the commander came along, and
with much violence took him out of our hands, 8ordering his accusers
to come before you.]By examining him yourself concerning all these matters you
will be able to ascertain the things of which we accuse him.” 9The
Jews also joined in the attack, asserting that these things were so.
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). 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.
He 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.
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 are false. This is why Luke records so many appearances before
Roman courts and officials. Paul was accused of three things:
1. being a troublemaker
2. being a leader of a new sect
3. temple desecration
NASB“a real pest”
NKJV“a plague”
NRSV“a pestilent fellow”
TEV“a dangerous nuisance”
NJB“a perfect 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 metaphorically of a person
(cf. Pro. 19:25).
▣
“throughout the world” This is surely a purposeful overstatement 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 5:17 and the Pharisees in 15:5. In this context in Acts, Paul considers
Christianity an integral part of the historical Jewish faith and hope (cf. v.
14).
▣ “the Nazarenes” This term refers to
the followers of Jesus of Nazareth. Some assert that the term comes from the
city of Nazareth but others relate it to nezer (BDB 666) or “branch,” a
title for the Messiah (cf. Isa. 11:1; 53:2). See Special Topic at 2:22.
24:6 Notice the charge made against
Paul in 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.
24:7 The parenthesis in the NASB shows
a textual addition found in the uncial MS E (8th century) and several
minuscules starting the 9th 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 UBS4 excludes the addition and rates the shorter version (MSS
P74, א, A, D, some Old Latin, Vulgate, Coptic, and Georgian versions)
as a “B” (almost certain). The UBS3 included the longer reading but gave it a
“D” rating (high degree of doubt).
NASB (UPDATED) TEXT: 24:10-21
10When the governor had nodded for
him to speak, Paul responded: “Knowing that for many years you have been a judge to this nation, I cheerfully
make my defense, 11since you can take note of the fact that no more
than twelve days ago I went up to Jerusalem to worship. 12Neither in
the temple, nor in the synagogues, nor in the city itself did they find
me carrying on a discussion with anyone or causing a riot. 13Nor can
they prove to you the charges of which they now accuse me.
14But this I admit to you, that according to the Way which they call
a sect I do serve the God of our fathers, believing everything that is in
accordance with the Law and that is written in the Prophets;
15having a hope in God, which these men cherish themselves, that
there shall certainly be a resurrection of both the righteous and the wicked.
16In view of this, I also do my best to maintain always a blameless
conscience both before God and before men. 17Now after several
years I came to bring alms to my nation and to present offerings; 18in
which they found me occupied in the temple, having been purified, without
any crowd or uproar. But there were some Jews from Asia—19who
ought to have been present before you and to make accusation, if they should
have anything against me. 20Or else let these men themselves tell
what misdeed they found when I stood before the Council, 21other than
for this one statement which I shouted out while standing among them, ‘For the
resurrection of the dead I am on trial before you today.'”
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.
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.
24:14 “The Way” This was the early
title for Christians which emphasized that Jesus is the way to God (John 14:6)
and a lifestyle fellowship (cf. 9:2; 19:9,23; 22:4; 24:22 and possibly
18:25-26).
▣ “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).
▣ “the Law. . .the Prophets” These are
two of the threefold divisions of the OT canon:
1. The Torah (Law) — Genesis – Deuteronomy
2. The Prophets
a. former prophets — Joshua – Kings (except Ruth)
b. latter prophets — Isaiah – Malachi (except Lamentations and Daniel)
3. The Writings
a. megiloth — Ruth, Esther, Ecclesiastes, Song of Songs, and Lamentations
b. wisdom literature — Job, Psalms, Proverbs
c. post-exilic history — I & II Chronicles, Ezra, and Nehemiah
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. v. 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 at 2:25.
▣ “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 Edward Fudge, The Fire
That Consumes). The Bible is replete with this concept of a general
resurrection (cf. Isa. 25:8; Dan. 12:2; Matt. 25:46; John 5:29; Rom. 2:6-11;
Rev. 20:11-15). Paul saw Christianity as the natural fulfillment of the OT (cf.
Matt. 5:17-19). It was not something new!
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 23:1-2. Paul repeats it again in his presence. It is similar to his
discussion of personal effort in I Cor. 9:24-27. The self-control he preached to
Felix (cf. v. 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!
24:17 “I came to bring alms to my nation”
For “alms” see Special Topic at 3:2. This probably refers to the contribution
from the Gentile churches to the church in Jerusalem (cf. Rom. 15:25-27; I Cor.
16:1-4; II Corinthians 8-9). It is surprising it is not mentioned in 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.
▣ “and to present offerings” This
refers to
1. the conclusion of Paul’s limited Nazarite vow (cf. 21:24)
2. his paying for others’ limited Nazarite vows (cf. 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.
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. 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. v. 19).
The eyewitnesses’ accusers were not present! Those who were accusing Paul of
world-wide mischief had no experiential evidence (cf. v. 20)!
Asia is a geographical reference to Jewish people from southern and western
Turkey, then called Asia Minor.
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, v. 19a). His Grammar
(p. 1022) lists other mixed conditional
sentences in Luke’s writings (cf. Luke 17:6 and Acts 8:31).
NASB (UPDATED) TEXT: 24:22-23
22But Felix, having a more
exact knowledge about the Way, put them off, saying, “When Lysias the commander
comes down, I will decide your case.” 23Then he gave orders to the
centurion for him to be kept in custody and yet have some freedom, and
not to prevent any of his friends from ministering to him.
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. v. 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.
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!
NASB (UPDATED) TEXT: 24:24-27
24But some days later Felix
arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard
him speak about faith in Christ Jesus. 25But as he was
discussing righteousness, self-control and the judgment to come, Felix became
frightened and said, “Go away for the present, and when I find time I will
summon you.” 26At the same time too, he was hoping that money would
be given him by Paul; therefore he also used to send for him quite often and
converse with him. 27But after two years had passed, Felix was
succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul
imprisoned.
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“Christ Jesus”
NKJV“Christ”
Option #1 is found in MSS P74, א*, B, E, and the Old
Latin, Vulgate versions. The shorter reading is found in MSS אc, A,
C, and the Peshitta and Coptic versions. The UBS4
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”).
▣ “faith” This is a crucial
theological word. See Special Topics at 2:40; 3:16; and 6:5. Remember these
theological terms in Koine Greek are based not on Greek usage, but the
Septuagint. Luke knows the Septuagint well. It was the OT for the church.
24:24-25 Paul preached the gospel
often (cf. v. 26b) to Felix and Drusilla. This was exactly what Jesus wanted him
to do (cf. 9:15). He was convicted, but also greedy (i.e., he wanted Paul to
bribe him) and put off his decision (cf. v. 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.
▣ “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.
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. What does the term “Nazarene” mean?
2. What are the implications of the first title for the church in Acts being
“the Way”?
3. Explain the significance of v. 15.
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