Matthew Poole and continuators on Acts 24

ANd after five days, Ananias the high priest descended with the elders, and with a certain oratour named Tertullus who enformed the governour against Paul.

From the time that Paul was come to Cesarea, the malice and fury of the persecutors was very great, stick not at any travel and pains to do mischief with; and surely we ought to be as earnest in doing good, or their zeal will condem us.

A Lawyer to form the Indictment against Paul, or to aggravate his fault, and to desire Judgment upon him. Such Advocates usually were the chiefest Orators, as Demosthenes in Greece, and Cicero at Rome; and Tertullus seems to have been his Crafts-master, whom the Iews hired

to draw up an accusation against Paul.

Marginal references: Chap. 23.2.

2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

When Paul was sent for to appear, being under the custody of the Soldiers who brought him to Cesaria.

It being one of the rules of Art, which an Orator seldom forgets, to endeavour to obtain the Judges favour, Tertullus commends Felix, who indeed had delivered that Country from some Robbers (like Banditi, or Moss-Troopers) that did infest it; but is commended for little else amongst the Historians, who brand him for extraordinary covetousness and cruelty.

3 We accept it always, and in all places, most noble Felix, with all thankfulness.

We commend and admire it. It is most certain, that inferiors enjoy many benefits by the means of their Governors, who bear the burthen for the people, watching, and caring for them; and that a bad Government is better than none, and therefore not only Tertullus (who may well be thought▪ to speak out of flattery) but St. Paul himself, verse 10. speaks with great respect unto Felix.

4 Notwithstanding, that I be not farther tedious unto thee, I pray thee, that thou wouldest hear us of thy clemency a few words.

Hinder thee, or take thee away from other occasions; this is another artifice of an Orator, to promise brevity, especially when he speaks to men of employment or business.

5 For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarens:

A Pest, or Plague, the Abstract being put for the Concrete, as implying, that no word he could use could properly signify the mischievousness of that man,

whom he falsly charges with Sedition (not that the Iews would have disliked him for that, had it been true; but) to make St. Paul the more odious, and in danger of his Life.

Or Heresie, which in common use was then taken more favourably for any Doctrine.

Of the Christian[illegible: 1 letter]; for they who out of Iudea were called Christians, in Iudea were called Nazarens. The Iews did call our Saviour and his followers thus, it being accounted an ignominious term; and they who were born at Nazareth disgraced by it, as appears by Nathaneel's question, Can there any good thing come out of Nazareth? Joh. 1.46. Yet this name is most glorious, as imposed upon our Saviour by God himself, Matth. 2. ult.

6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

By bringing into the Temple (as they falsly suggested) uncircumcised persons: But Tertullus does not mention this, or shew in what Paul had prophaned the Temple; for Felix himself being uncircumcised, it would have reflected upon him too much, to be accounted, by the Iews, amongst such prophane ones, as were enough to defile their Temple and Worship.

They had a Law, it seems, whereby it was death to bring strangers into the Temple; and some think, that by the Romans they had yet power allowed them to put it in execution, See Chap. 21.28. And this was their aim all along, viz. to take away his Life.

7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands,

So they call the bringing of Soldiers, to hinder them from acting violently; and as far as they dare, they accuse Lysias, whom they thought not to favour them.

8 Commanding his accusers to come unto thee: by examining of whom, thy self mayest take knowledge of all these things, whereof we accuse him.

Not that the Iews would have any Witnesses produced, and fairly examined; but the Pronoun being singular, it refers to Paul, whom Tertullus would have examined, and put to the question, or Racked, that he might confess what they would have had him guilty of: Or 'tis as if he had said, (so impudent is impiety) that Paul himself could not deny (if he were asked) the accusation which was brought against him.

9 And the Jews, also assented, saying, That these things were so.

The high Priest and the rest of the Senate that came with him, acknowledged (as the manner was) that Tertullus had spoken their sense, and what they had to say; and some think that this their assent went further, and that they offered themselves as witnesses to the truth of what he had said.

10 Then Paul, after that the governour had beckened unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for my self:

By some sign with his hand.

Tho St. Paul would no[illegible: 1 letter] flatter Felix with notorious untruths as Tertullus had done, yet he speaks very respectively, and mentions his continuance in the Government; the rather, because, if he had been so seditious a person as Tertullus would have represented him to have been, Felix could not but have heard of him, any of any mischief that had been done by him.

11 Because that thou mayest understand▪ that there are yet but twelve days since I we[illegible: 1 letter]t up to Jerusalem [illegible: 1 letter]or to worship.

Either by what thou hast heard already, or by what the witnesses, when examined, will declare.

There were but Twelve days since Paul's coming to Ierusalem, Seven of them he had spent there, until the time of his purification was accomplished; and the Five other days he had been in custody, and at Cesarea: by which, St. Paul proves how unlikely it was, that in so short a time, he being a stranger in those parts, should raise any tumults.

He being so far from designing any mischief, that he only intended to worship God.

12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

Or discoursing; altho it seems not to have been unlawful, after the Sacrifices were offered, to discourse about the meaning of any place in the Law or the Prophets; for thus our Saviour is said to have heard, and asked questions of the Doctors in the Temple, Luke 2.46. yet St. Paul would hereby shew how far he was from doing ought that was unlawful, in that he had forborn to go to the utmost of what might have been lawful.

Marginal references: Chap. 25.8. & 28.17.

13 Neither can they prove the things whereof they now accuse me.

They could not prove either of▪ those crimes they charged him with▪ viz. 1. Raising of Sedition. Or 2. Prophaning of the Temple, which they had accused him of.

14 But thi[illegible: 1 letter] I con[illegible: 1 letter]ess unto thee, that a[illegible: 2 letters]er the way which they call heresie, so worship I the God o[illegible: 1 letter] my fathers▪ believing all things which are written in the law and in the prophets.

He makes here a good confession, and is indeed a follower of Christ, who before Pontius Pilate is said to have witnessed a good confession, 1 Tim. 6.13.

This word is of a middle signification, being sometimes taken in a good sense, as Chap. 26.5. and thus the Greeks did use it sometimes when they spake of their Philosophers. Tho the Iews called the Doctrine of Christ so in the worst acception of the word; which Doctrine this blessed Apostle is not ashamed to own.

Yet he does withal truly assert, that he worshipped no other God than the God of his Fathers, but worshipped him whom Abraham, Isaac, and Iacob (whom they so much gloried in) had worshipped; and

that he had no other Religion than what was taught in the Law and the Prophets, from whom they themselves had received theirs.

15 And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

The wiser sort amongst them, the Pharisees (tho bad was the best) and yet they were not for this opinion persecuted by the Sadduces.

The Resurrection of the dead is again owned as the chief matter Paul Preached upon, and in which all his other Doctrines and Opinions did center, it being indeed the foundation of that Faith and Manners, 1 Cor. 15.13. of that Belief, and holy Life which St. Paul Preached up.

That both sorts, even that all such rise again at the last day we have assurance given, Matth. 25.32, 33 Iohn 5.28, 29. which was also foretold expresly unto the Iews, Dan 12.2. tho it hath found so many since amongst them that have denied it.

16 And herein do I exercise my self to have always a conscience void of offence toward God, and toward men.

Or at this time, and in this business; Or for this Reason, to wit, because I believe the Resurrection.

I am altogether taken up with it; This is my one thing necessary, Luke [illegible: 1 letter]0.42.

That I may not offend God or Man in any thing; but that I may be without blame at the Judgment-seat of God or Man. They only are blessed and happy whose Belief concerning another World do make them endeavour after holiness in this world.

Marginal references: Chap. 23.1.

17 Now after many years I came to bring alms to my nation , and offerings.

'Tis thought Fourteen years, which we find mentioned, Gal 2.1. And therefore the more unlike to have any seditious practices there, where he had so little acquaintance.

And he was so far from designing mischief to his Nation, that his Charity to them put him upon this Journey.

Which in his condescention to the Iews, and hoping to gain their good will, he brought according to the Law; as Chap. 21.26. For whilst Ierusalem and the Temple stood, those Offerings were in a sort permitted; but God in that general destruction of both City and Temple, put an end to them all.

Marginal references: Chap. 11.29, 30. Rom. 15.25. Gal. 2.10.

18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude nor with tumult:

Upon my bringing up those Alms now mentioned; whilst I was imployed for the good of my Countrey-men, who now accuse me.

Performing all things which the Law did require of Nazarites, or those which had made a Vo[illegible: 1 letter], and in which their legal purification did consist.

The Multitude was of their own gathering together; and the Tumult, if any, was made by themselves. It is no new thing that Christians should be charged with those mischiefs which their Enemies themselves did to make them odious.

19 Who ought to have been here before thee, and object, if they had ought against me.

The Iews of Asia, who had caused all this stir, having seen Trophimus with Paul in the streets of Ierusalem, and maliciously presuming that he had brought him into the Temple with him. Now these were the only proper Witnesses, who might therefore be now absent, because they could testifie nothing to the purpose▪ and when they thought seriously upon it, their Consciences might accuse them for the Clamour they had made against the Apostle, Chap. 21.28. As for the other Iews, they could only testifie by hear-say, which is not sufficient.

20 Or else let these same here say, if they had found any evil doing in me, while I stood before the council,

St. Paul is willing to allow the present Iews Testimony about such things as they could know, having themselves heard and seen them; which was what passed in the Council when Paul was brought before it, Chap. 23.1, 9. The sense of a Deity was more quick upon men; and they might then be trusted under the security of an Oath.

21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.

As if he had said, Let them object, if they can, any other fault: but if this be a fault, to hold the Resurrection of the Dead, I do acknowledg it: and there need no other proof concerning it; not that he held any evil to be in this Opinion; but he speaks Ironically, knowing that they durst not renew their quarrel about it.

Marginal references: Chap. 23.6. and 28.20.

22 And when Felix heard these things, having more perfect knowledg of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.

Some understand by that way, the custom or manner of the Priests to calumniate Paul ▪ Or, 2dly, The Religion of Moses, and how, and in what it differed from the Religion of Christ; either of which Felix might know, and by either of them conclude Paul to be innocent. But 3dly, By that way, as frequently in this Book, Chap. 9.2. and 22.4. is meant the Christian Religion its self, which Felix not only from Paul's Apology, and Lysias's Account of the whole matter, but by divers other means (it having made so great a noise in the World) could not be ignorant of.

Some read, he deferred them till he could have a more perfect knowledg of that way, and till Lysias, the Chief Captain, should come down: For there being Two things laid to Paul's charge: 1. His evil Opinions in matters of Religion: And 2. His causing a Sedition. As to the first, Felix would not determine it till he had had better Information about those things which St. Paul was accused for to hold. As to the latter, it being matter of Fact, which Lysias was present at, he would hear his Testimony or Evidence, looking upon him as one indifferent and unconcerned betwixt them.

23 And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister, or come unto him.

Not so confined as to be kept in a Dungeon, or more inward Prison; but to have the liberty of the Prison, yet so as with a Chain about him; as appears, Chap. 26.29. and 28.20.

Relations or Disciples: for there was a Church at Cesarea, Chap. 10.48. and 21.8. When it is expedient for us, God can add the Comforts of these outward Enjoyments, Relations and Friends, unto us; and that his and our Enemies shall contribute towards it.

Marginal references: Chap. 27.3. and 28 16.

24 And after certain days, when Felix came with his wife Drusilla, which was a Jewe[illegible: 1 letter]s, he sent for Paul, and heard him concerning the faith in Christ.

Having been out of Town to meet and conduct his Wife;

Who was Daughter of Herod the Great, and Sister of that Agrippa of whom mention is made in the Two following Chapters; a most libidinous woman, who had left her Husband Aziz; and whilst he yet lived, was married to this Felix, who was taken with her Beauty. Yet Paul preached

the Gospel unto such, not knowing what persons, or in what hour God might call.

25 And as he reasoned of righteousness , temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time , when I have a convenient season I will call for thee.

These Two, Righteousness and Temperance, the Christian Religion do indispensibly require: And all true Worship without these, will not make up our most holy Religion, or give to any the Title of a Religious or an Holy Man. But Paul chose rather to discourse of those than any other Vertues, because Felix was most defective in them. He would lay his Plaister where there was a Sore, tho it pained the Patient, and he should get little thanks for his labour. Had great men but such faithful Preachers, it might contribute very much to hinder them in their career of sin, and by that means help to mend the World.

Or Continence; the want of which is charged upon both these great persons, being taxed by Historians for Adultery. So that Paul preaches here as Iohn Baptist did once to Herod, very suitably, tho not gratefully. Yet in the discharge of his Duty he meets with no Trouble, not so much as a Reproach, which probably the sense of the Iudgment to come might contribute to.

Whatsoever is present, this is certainly to come: And the secret Reflections that wicked men have upon it in the mi[illegible: 1 letter]st of their fullest enjoyments, mingle Fears and Terrors with them▪ Hence their surda vulnera, misgivings and inward guilt (as its contrary, the peace [illegible: 1 word] God) passeth all understanding.

Felix not liking [illegible: 1 word] Discourse (the Subject being too quick and searching for him), put it off longer. And so men put off the consideration of their Duties, and of the Judgment that will pass upon every one according unto what he hath done in the flesh, till the Judg be, as it were, set, and their Case called.

26 He hoped also that money should be given him of Paul, that he might loose him: wherefore he sent for him the oftner, and communed with him.

Which speaks the Charge to be true that the Historians give of Felix concerning his Covetousness, for taking hold of that part of Paul's Accusation, verse 5. that he was the Ringleader of the Sect of the Nazarenes; he supposed that there being so many Thousands of them, they would give large sums for the Life and Liberty of this their supposed Captain. This did speak Felix (according to his Birth) to be of a servile and base Spirit, that for Money could transgress the Laws of God, and the Roman Laws too.

27 But after two years Porcius Festus came into Felix room: and Felix willing to shew the Jews a pleasure, left Paul bound.

Either from Paul's being in Bonds, which History St. Luke is here setting down: Or as others will, After Felix had been Governor Two years over Iudea; for that Tertullus flatters him for, verse 10. is not thought to have been true as to this place, tho he had governed the neighbouring parts some years before.

The Iews had accused Felix unto the Emperor for his barbarous Cruelty and Exactions; insomuch that had it not been for his Brother Pallas (a great Favourite), he had lost his Life: Yet he did not wholly escape punishment, but was sent bound by Festus, his Successor, unto Nero. Sic transit gloria mundi; and man being in honour, continueth not.

Marginal references: Chap. 25.1[illegible: 1 letter].