Exegetical and Hermeneutical Commentary of Acts 24:22
And when Felix heard these things, having more perfect knowledge of [that] way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttmost of your matter.
22 27. Adjournment of the cause. Felix’s treatment of St Paul
22. having more perfect knowledge of that way ] Better “ the way,” i.e. the Christian religion, for which this soon became the accepted name. See on Act 9:2. Felix was more likely to understand something of the relations between Judaism and Christianity, because he had a Jewish wife, Drusilla, daughter of Herod Agrippa I., one who had been brought by her position into connexion with the movements of the time.
For those introductory words of this verse represented in A.V. by “when he heard these things,” there is no Greek in the oldest MSS. Read (with Rev. Ver.) “But Felix, having, &c.”
When Lysias the chief captain shall come down ] There had been nothing said in the letter of Lysias, so far as we have it, about his coming to Csarea, but no doubt he went often between Jerusalem and the residence of the governor. The language of this verse gives some support to the genuineness of Act 24:7. (See note there.)
I will know the uttermost of your matter ] Better, “I will determine.” Cp. Act 23:15.
Fuente: The Cambridge Bible for Schools and Colleges
Having more perfect knowledge of that way – Our translation of this verse is very obscure, and critics are divided about the proper interpretation of the original. Many (Erasmus, Luther, Michaelis, Morus, etc.) render it, Although he had a more perfect knowledge of the Christian doctrine than Pauls accusers had, yet he deferred the hearing of the cause until Lysias had come down. They observe that he might have obtained this knowledge not only from the letter of Lysias, but from public rumour, as there were doubtless Christians at Caesarea. They suppose that he deferred the cause either with the hope of receiving a bribe from Paul (compare Act 24:26), or to gratify the Jews with his being longer detained as a prisoner. Others, among whom are Beza, Grotius, Rosenmuller, and Doddridge, suppose that it should be rendered, He deferred them, and said, after I have been more accurately informed concerning this way, when Lysias has come down, I will hear the cause. This is doubtless the true interpretation of the passage, and it is rendered more probable by the fact that Felix sent for Paul, and heard him concerning the faith of Christ Act 24:24, evidently with the design to make himself better acquainted with the charges against him, and the nature of his belief.
Of that way – Of the Christian religion. This expression is repeatedly used by Luke to denote the Christian doctrine. See the notes on Act 9:2.
He deferred them – He put them off; he postponed the decision of the case; he adjourned the trial.
When Lysias … – Lysias had been acquainted with the excitement and its causes, and Felix regarded him as an important witness in regard to the true nature of the charges against Paul.
I will know the uttermost … – I shall be fully informed, and prepared to decide the cause.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. And when Felix heard these things] There is considerable difficulty in this verse. Translators greatly vary concerning the sense; and the MSS. themselves read variously. Mr. Wakefield’s translation appears to be as proper as most: Now Felix, upon hearing these things, put them off by saying, When Lysias the captain is come down, after I have gained a more exact knowledge of this doctrine, I will inquire fully into your business.
Calmet’s translation is nearly to the same sense:-
Felix, having heard these things, put them off to another time, saying, When I shall have acquired a more accurate knowledge of this sect, and when the tribune Lysias shall have come from Jerusalem, I will judge of your business.
And this mode of interpretation is rendered the more likely from the circumstance, that, previously to the coming down of Lysias, Felix had sent for Paul, concerning the faith of Christ; and this he appears to have done, that he might be the better qualified to judge of the business, when it should come again before him. See Clarke on Ac 24:20.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some understand by that way:
1. The custom or manner of the priests to calumniate Paul; or:
2. 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:
3. By that way, as frequently in this book, Act 9:2, and Act 22:4, is meant the Christian religion itself, which Felix, not only from Pauls apology, and Lysiass 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 knowledge of that way, and till Lysias, the chief captain, should come down. For there being two things laid to Pauls 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 between them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22, 23. having more perfectknowledge of that“the”
way(See on Ac19:23; and Ac 24:14).
When Lysias . . . shall come. . . I will how, &c.Felix might have dismissed the caseas a tissue of unsupported charges. But if from his interest in thematter he really wished to have the presence of Lysias and othersinvolved, a brief delay was not unworthy of him as a judge.Certainly, so far as recorded, neither Lysias nor any other partiesappeared again in the case. Ac24:23, however, seems to show that at that time hisprepossessions in favor of Paul were strong.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when Felix heard these things,…. Which were said on both sides, both by plaintiff and defendant, the charges brought against Paul, and his answer to them, as a judge ought to do:
having more perfect knowledge of that way; the Christian religion, which the Jews called heresy, and Paul had embraced; the sense is, either that he had a more perfect knowledge of it than he had before; and by what Paul had said, he saw that it was not contrary to the law, nor had any tendency to promote sedition and tumult; or rather, when he should have more perfect knowledge of this new way, called the sect of the Nazarenes, he would determine this cause, and not before: wherefore
he deferred them; put them off to longer time, and would make no decision in favour of one side or the other:
and said, when Lysias the chief captain shall come from Jerusalem to Caesarea,
I will know the uttermost of your matters: as for the way, or religion of the Christians, he proposed doubtless to consult other persons; and as for the profanation of the temple, and especially about stirring up of sedition, he would inquire of Lysias about that; and when he had got full information of these particulars, then he promised them to bring things to an issue, and finish the cause.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul Converses with Felix; Felix Trembles; Paul’s Trial Adjourned. |
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22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. 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. 24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 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. 26 He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. 27 But after two years Porcius Festus came into Felix’ room: and Felix, willing to show the Jews a pleasure, left Paul bound.
We have here the result of Paul’s trial before Felix, and what was the consequence of it.
I. Felix adjourned the cause, and took further time to consider of it (v. 22): He had a more perfect knowledge of that way which the Jews called heresy than the high priest and the elders thought he had. He understood something of the Christian religion; for, living at Csarea, where Cornelius, a Roman centurion, was, who was a Christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented. He himself knew some of that way to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse: “When the chief captain shall come down hither, I will know the uttermost of your matter, or I shall know the truth, whether this Paul did go about to raise sedition or no; you are parties, he is an indifferent person. Either Paul deserves to be punished for raising the tumult, or you do for doing it yourselves and then charging it upon him; and I will hear what he says, and determine accordingly between you.” Now, 1. It was a disappointment to the high priest and the elders that Paul was not condemned, or remitted to their judgment, which they wished for and expected. But thus sometimes God restrains the wrath of his people’s enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection. 2. It was an injury to Paul that he was not released. Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have delivered him out of the hand of the wicked, according to the duty of a judge, Ps. lxxxii. 4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him? It is a wrong not only to deny justice, but to delay it.
II. He detained the prisoner in custody, and would not take bail for him; else here at Csarea Paul had friends enough that would gladly have been his security. Felix thought a man of such a public character as Paul was had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did show him countenance; and therefore, 1. He continued him a prisoner, commanded a centurion or captain to keep him, v. 23. He did not commit him to the common jail, but, being first made an army-prisoner, he shall still be so. 2. Yet he took care he should be a prisoner at large–in libera custodia; his keeper must let him have liberty, not bind him nor lock him up, but make his confinement as easy to him as possible; let him have the liberty of the castle, and, perhaps, he means liberty to take the air, or go abroad upon his parole: and Paul was such an honest man that they might take his word for his return. The high priest and the elders grudged him his life, but Felix generously allows him a sort of liberty; for he had not those prejudices against him and his way that they had. He also gave orders that none of his friends should be hindered from coming to him; the centurion must not forbid any of his acquaintances from ministering to him; and a man’s prison is as it were his own house if he has but his friends about him.
III. He had frequent conversation with him afterwards in private, once particularly, not long after his public trial, Act 24:24; Act 24:25. Observe,
1. With what design Felix sent for Paul. He had a mind to have some talk with him concerning the faith in Christ, the Christian religion; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge their knowledge must discourse with men of their own profession, and those that would be acquainted with any profession should consult those that excel in the knowledge of it; and therefore Felix had a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ; and this only to satisfy his curiosity, or rather the curiosity of his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that was eaten of worms. Being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she was of; for, whatever it was, she was a reproach and scandal to it-a Jewess, but an adulteress; she was another man’s wife when Felix took her to be his wife, and she lived with him in whoredom and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion, can be content to have their judgments informed but not their lives reformed.
2. What the account was which Paul gave him of the Christian religion; by the idea he had of it, he expected to be amused with a mystical divinity, but, as Paul represents it to him, he is alarmed with a practical divinity. Paul, being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concerning righteousness, temperance, and judgment to come. It is probable that he mentioned the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man; but he hastened to his application, in which he designed to come home to the consciences of his hearers.
(1.) He discoursed with clearness and warmth of righteousness, temperance, and judgment to come; and here he showed, [1.] That the faith in Christ is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously, Tit. ii. 12. Justice and temperance were celebrated virtues among the heathen moralists; if the doctrine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily embrace it: “No,” says Paul, “it is so far from doing so that it strengthens the obligations of those sacred laws; it binds all under the highest penalties to be honest in all their dealings, and to render to all their due; to deny themselves, and to keep under the body, and bring it into subjection.” The world and the flesh being in our baptism renounced, all our pursuits of the world and all our gratifications of the desires of the body are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, of which he had been notoriously guilty, that, seeing the odiousness of them, and his obnoxiousness to the wrath of God for them (Eph. v. 6), he might enquire concerning the faith of Christ, with a resolution to embrace it. [2.] That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which the everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God’s day is coming, when everyone shall give account of himself to God, the Judge of all. Paul reasoned concerning this; that is, he showed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious.
(2.) From this account of the heads of Paul’s discourse we may gather, [1.] That Paul in his preaching had no respect to persons, for the word of God, which he preached, has not: he urged the same convictions and instructions upon the Roman governor that he did upon other people. [2.] That Paul in his preaching aimed at the consciences of men, and came close to them, sought not to please their fancy nor to gratify their curiosity, but led them to a sight of their sins and a sense of their duty and interest. [3.] That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crucify him (or, which was as bad, to deliver him back to the Jews), and he had power to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining a release, nay, and of incensing him against his prosecutors: and, on the contrary, if he disobliged him, and put him out of humour, he might do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty. [4.] That Paul was willing to take pains, and run hazards, in his work, even where there was little probability of doing good. Felix and Drusilla were such hardened sinners that it was not at all likely they should be brought to repentance by Paul’s preaching, especially under such disadvantages; and yet Paul deals with them as one that did not despair of them. Let the watchman give fair warning, and then they have delivered their own souls, though they should not prevail to deliver the souls they watch for.
3. What impressions Paul’s discourse made upon this great but wicked man: Felix trembled, emphobos genomenos—being put into a fright, or made a terror to himself, a magor-missabib, as Pashur, Jer 20:3; Jer 20:4. Paul never trembled before him, but he was made to tremble before Paul. “If this be so, as Paul says, what will become of me in another world? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life.” We do not find that Drusilla trembled, though she was equally guilty, for she was a Jewess, and depended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upon nothing to pacify his conscience, and therefore trembled. See here, (1.) The power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and showing him the terrors of the Lord. (2.) The workings of natural conscience; when it is startled and awakened, it fills the soul with horror and amazement at its own deformity and danger. Those that are themselves the terror of the mighty in the land of the living have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble, as when it comes indeed it will make the mighty men and the chief captains to call in vain to rocks and mountains to shelter them.
4. How Felix struggled to get clear of these impressions, and to shake off the terror of his convictions; he did by them as he did by Paul’s prosecutors (v. 25), he deferred them; he said, Go thy way for this time, when I have a convenient season I will call for thee. (1.) He trembled and that was all. Paul’s trembling (ch. ix. 6), and the jailer’s (ch. xvi. 29), ended in their conversion, but this of Felix did not. Many are startled by the word of God who are not effectually changed by it. Many are in fear of the consequences of sin, and yet continue in love and league with sin. (2.) He did not fight against his convictions, nor fly in the face of the word or of the preacher of it, to be revenged on them for making his conscience fly in his face; he did not say to Paul, as Amaziah to the prophet, Forbear, why shouldst thou be smitten? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herod) in the sore place. But, (3.) He artfully shifted off his convictions by putting off the prosecution of them to another time. He has nothing to object against what Paul has said; it is weighty and worth considering. But, like a sorry debtor, he begs a day; Paul has spent himself, and has tired him and his lady, and therefore, “Go thy way for this time–break off here, business calls me away; but when I have a convenient season, and have nothing else to do, I will call for thee, and hear what thou hast further to say.” Note, [1.] Many lose all the benefit of their convictions for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did when they trembled, What shall I do? he might have been brought to the faith of Christ, and have been a Felix indeed, happy for ever; but, by dropping his convictions now, he lost them for ever, and himself with them. [2.] In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men’s putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way. Felix put off this matter to a more convenient season, but we do not find that this more convenient season ever came; for the devil cozens us of all our time by cozening us of the present time. The present season is, without doubt, the most convenient season. Behold, now is the accepted time. To-day if you will hear his voice.
IV. After all, he detained him a prisoner, and left him so, when two years after he was removed from the government, Act 24:26; Act 24:27. He was convinced in his conscience that Paul had done nothing worthy of death or of bonds, and yet had not the honesty to release him. To little purpose had Paul reasoned with him about righteousness, though he then trembled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. But here we are told what principles he was governed by herein; and they were such as make the matter yet much worse. 1. The love of money. He would not release Paul because he hoped to make his market of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience by releasing him when he could withal satisfy his covetousness by it; but he cannot find in his heart to do his duty as a judge, unless he can get money by it: He hoped that money would have been given him of Paul, or somebody for him, and then he would have loosed him, and set him at liberty. In hopes of this, he detains him a prisoner, and sends for him the oftener, and communes with him; not any more about the faith of Christ (he had had enough of that, and of the judgment to come; Paul must not return to those subjects, nor go on with them), but about his discharge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, but he sends for him to feel his pulse, and gives him an opportunity to ask why he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other convenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is to get money by Paul, not to get the knowledge of Christ by him. Note, It is just with God to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Spirit shall no more strive with them. When men will not hear God’s voice to-day, while it is called to-day, the heart is commonly hardened by the deceitfulness of sin. Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to him who were able to assist him. He having lately collected a great deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not offer money to Felix, nor beg money of the churches (his great and generous soul disdained both), yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him. They ought to have solicited the governor as pressingly for him as his enemies did against him: and if a gift was necessary to make room for them (as Solomon speaks) and to bring them before great men, they might lawfully have done it. I ought not to bribe a man to do an unjust thing, but, if he will not do me justice without a fee, it is but doing myself justice to give it to him; and, if they might do it, it was a shame they did not do it. I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The Christians here at Csarea, where he now was, had parted with their tears to prevent his going to the prison (ch. xxi. 13), and could they not find in their hearts to part with their money to help him out? Yet there might be a providence of God in it; Paul’s bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe will no doubt do wrong for a bribe. 2. Men-pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul, but he did not; he left Paul bound, and the reason here given is because he was willing to do the Jews a pleasure. Though he would not deliver him to death, to please them, yet he would continue him a prisoner rather than offend them; and he did it in hope hereby to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at court, for detaining him so long in custody, against all law and equity; but he was jealous of the high priest and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mouths. Thus those who do some base things are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but, when he had done it, it seems he did not gain his point. The Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and, if so, surely his remembering how light he had made of Paul’s bonds would help to make his own chain heavy. Those that aim to please God by doing good will have what they aim at; but so will not those that seek to please men by doing evil.
Fuente: Matthew Henry’s Whole Bible Commentary
Having more exact knowledge ( ). “Knowing” (second perfect active participle of ) “more accurately” (comparative of adverb ). More accurately than what? Than the Sanhedrin supposed he had “concerning the Way” ( , the things concerning the Way, common in Acts for Christianity). How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a religio licita as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note “alms” in verse 17) might offer him bribes for his liberty.
Deferred them ( ). Second aorist middle indicative of , old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any.
Shall come down (). Second aorist active subjunctive of .
I will determine your matter ( ‘ ). Future middle of , old and common verb to know accurately or thoroughly (). In the N.T. only here (legal sense) and 23:15. “The things according to you” (plural, the matters between Paul and the Sanhedrin).
Fuente: Robertson’s Word Pictures in the New Testament
Deferred [] . Adjourned the case. Only here in New Testament.
I will know the uttermost [] . Better, as Rev., I will determine. See on ch. Act 23:15.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when Felix heard these things “ (anebaleto de autous ho pheliks) “Then Felix deferred or postponed them,” the hearing of any further alleged charges or evidence to sustain them.
2) “Having more perfect knowledge of that way,” (akribesteron eidos ta peri tes hodou) “When he knew more accurately certain things concerning the way,” the way of the cross, Christian conduct and testimony, and resurrection hope, Gal 6:14; Act 1:8; Dan 12:2; Joh 5:28-29; Rom 8:11; 1Co 15:51-58. It was “the way” that had once incited Paul when he was a religious rebel against God, Act 9:2.
3) “He deferred them,” (anebaleto) “He deferred or postponed the hearing,” delayed, adjourned the trial for lack of any logical, coherent, or sustaining evidence against Paul, though it appears he may have then justly have acquitted him and dismissed the charges.
4) “And said, when Lysias the chief captain shall come down,” (eipas hotan Lusias ho chiliarchos katabe) “Saying, when Lysias the chief captain comes down,” down from Jerusalem to Caesarea. For it was he who rescued Paul from the Jewish incited mob and had given him custodial security to come before Felix, Act 21:31-40; Act 22:24-29; Act 23:25-30.
5) “I will know the uttermost of your matter.” (diagnosomai ta kath’ humas) “I will determine the full matter of things related to you,” under these charges, and hand down a decision. Whether Lysias ever came or was further consulted is not known or disclosed in the Scriptures. Yet, thru it all, abounds the faith and hope and assurance of Rom 8:28; Heb 13:5.
Fuente: Garner-Howes Baptist Commentary
(22) Having more perfect knowledge of that way . . .Better, of the way. (See Note on Act. 9:2.) The comparative implies a reference to an average standard. Felix was too well-informed to yield any answer to the declamatory statements of Tertullus. He saw that the prisoner was no common Sicarius, or leader of sedition. He knew something as to the life of the sect of Nazarenes. That knowledge may well have been acquired either at Jerusalem, which the procurator would naturally visit at the great festivals and other occasions, or at Csarea, where, as we know, Philip the Evangelist had, some twenty-five years before, founded a Christian community, which included among its members Cornelius and other Roman soldiers, or even, we may add, in the imperial capital itself. His wife Drusilla, also, the daughter of Herod Agrippa I., may have contributed something to his knowledge.
I will know the uttermost of your matter.Leaving the general attack on the way of the Nazarenes, or Christians, Felix proposes to inquire into the actual circumstances of the case brought before him. It is remarkable that this adjournment leads to an indefinite postponement. Possibly the accusers felt that they had fired their last shot in the speech of Tertullus, and, seeing that that had failed, thought that the judge had made up his mind against them, and withdrew from the prosecution. The detention of the prisoner under such circumstances was only too common an incident in the provincial administration of justice in the Roman empire, as it has since been in other corrupt or ill-governed states.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Felix’s Last Dealings with Paul , Act 24:22-27 .
22. More way Felix had a more perfect knowledge of Christianity than would permit him to condemn Paul upon these charges. (Note Act 24:10.)
Deferred them This court stands adjourned for want of evidence to convict and of a bribe to acquit. Lysias shall come The high priest departs, and no Lysias comes.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Felix, having more exact knowledge concerning the Way, deferred them, saying, “When Lysias the chief captain shall come down, I will determine your matter.”
Having listened to all this, and having more exact knowledge about the Way, (so that he knew that some of the accusations were lies), Felix decided that he did not have enough to go on and deferred a decision declaring that he would wait for Lysias the chief captain to come to Caesarea. Then he would pass his verdict. This may well have been because he was afraid that if he released Paul this might produce even worse enemies than he had already. His knowledge of the Way might have included knowing that sometimes rows did break out because of it. But it would seem that he really had no intention of bring Lysias to Caesarea (otherwise he could have been there within a couple of days or so).
Fuente: Commentary Series on the Bible by Peter Pett
Act 24:22. Having more perfect knowledge, &c. Dr. Heylin, after many learned expositors, translates this verse thus: Felix, having heard both parties, put them off to another time, saying, When I shall be better informed concerning this sect, and the chief captain Lysias shall be here, I will inquire more narrowly into this affair. If the passage is to be understood according to our version, the meaning must be, “that Felix when he heard these things, having been more accurately informed concerning this way of Christianity, and knowing it not to be the mischievous thing which these accusers suggested, put them off.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 24:22 . With the frank challenge to his accusers (Act 24:20-21 ) Paul closes his speech. But Felix, who declares that he wished still to institute a further examination of the matter with the assistance of Lysias, decides for the present on an adjournment : , ampliavit eos (both parties). He pronounced until further investigation the non liquet (Cic. Cluent . 28, Brisson. formul .), and for the time being adjourned the settlement of the accusation. See on the judicial term (Dem. 1042 ult.), Wetstein, and Kypke, II. p. 123 f.
] The only correct interpretation is: because he knew more exactly what referred to Christianity (Act 24:14 ). As Felix had been procurator for more than six years, and as Christianity was diffused everywhere in Judaea, even in Caesarea itself, it was natural that he should have an knowledge of the circumstances of that religion than was given to him in the present discussion; therefore he considered it the most fitting course to leave the matter still in suspense. In doing so he prudently satisfied, on the one hand, his regard for the favour of the Jews (comp. Act 24:27 ) by not giving Paul his liberty; while, on the other hand, he satisfied his better intelligence about Christianity, by which, notwithstanding his badness in other respects, he felt himself precluded from pleasing the Jews and condemning the apostle. This connection, which in essentials the Vulgate, Chrysostom, Erasmus, Luther, Castalio, Wolf, and others (comp. Bengel: “consilia dilatoria, tuta mundo in rebus divinis”) have expressed, has been often mistaken. Beza and Grotius, followed by Rosenmller, Heinrichs, and Ewald, regard as part of the speech of Felix: “Ubi exactius didicero, quid sit de hac secta, et ubi Lysias venerit, causam illam terminabo” (Grotius). But so late a bringing in of the is entirely without precedent in the N.T. (see also Bornemann, and Rosenmller, Repert . II. p. 281 f.). Michaelis and Morus resolve by quamquam ; notwithstanding his better knowledge of Christianity, Felix did not release Paul. But this resolution is the less suggested by the relation of the participle to the verb, as afterwards, Act 24:23 , the specially mild treatment of the apostle is expressly stated. According to de Wette (comp. Wetstein), the sense is: “As he needed no further hearing of the accused, and it was only necessary now to hear the tribune.” But the reference to the tribune is only to be regarded as a welcome pretext and evasion ; an actual hearing of Lysias would have been reported in the sequel of the history. Lastly, Kuinoel erroneously renders: when he had inquired more exactly, which does not mean.
] your matters , not: your misdeeds (so Bttger, Beitr . II. p. 12, as a threat to the Jews), as if it were . On ., comp. Act 23:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttmost of your matter. (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. (24) And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. (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. (26) He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the more often, and communed with him. (27) But after two years Porcius Festus came into Felix’ room: and Felix, willing to show the Jews a pleasure, left Paul bound.
There is somewhat truly awful in the character of Felix, as here given. He had been governor under the Roman emperor in this province many years. Some writers state thirteen. And from what is here said of him, that he had a more perfect knowledge of that way, that is, the Christian way, than Lysias, the chief captain, who sent Paul to him for judgment, or Tertullus, and the other accusers, it should seem that he had informed himself of some of the leading points of the Gospel. This was the more probable, because the event of the conversion of Cornelius, (Act 10 ) which took place at Caesarea, he must have heard of; and the Church of Christ formed there in consequence thereof, was now under his own government. See Act 18:22 . Philip the Evangelist, also lived under his government, Act 21:8 . So that it was hardly possible Felix could have been ignorant, either of the doctrines of the Gospel, or of the exemplary lives of the followers of the Lord Jesus, Phi 4:8-9 .
It appears from history, that this Drusilla, whom Felix had taken to wife, was married at the time he took her to another man, so that he was living in open adultery. Strange that such characters as Felix and Drusilla, should desire to hear anything of the Lord Jesus Christ! And no doubt the motive was more for curiosity or ridicule than seriousness. But whatever they proposed to themselves from Paul’s discourse, the effect on Felix’s conscience turned out the very reverse, as his trembling manifested. Reader! it is very blessed at times to behold, as in the instance here shewn, how the guilty minds of sinners are alarmed in the dreadful prospect of that judgment to come! It becomes an additional testimony to the faith. The Lord even now doth not leave himself without witness in the hearts of sinners!
But, Reader, do not fail to observe also, how totally different from grace in the soul is this trembling of a guilty conscience, as in the instance of Felix, unawakened by the Holy Ghost. Had the work been of the Lord, like the Jailor at Philippi, when Felix trembled at the apprehension of a judgment to come, like him, though a governor, he would have sprung from his seat, and fell down before his prisoner, and unawed by all around, he would have cried out in words, to the same effect as his, what must I do to be saved? Act 16:23-34 . We hear nothing al the kind from Felix. He trembled for the hour, and the conscience hardened again! like the thaw made by the sun on the frost which freezes again at night.
And it forms an exact correspondence, to such a character, in what followed in Felix’s life. Paul had said in his defense, that he had come up to Jerusalem to bring alms and offerings, (Act 24:17 .) Felix concluded, that from the little time Paul had been at Jerusalem, this money could not be all gone. Under this impression he gave liberty for Paul’s friends to visit him. And he sent for Paul the oftener to commune with him, but not it should seem about righteousness, temperance, and a judgment to come, but with an hope that the poor prisoner would have help from his friends, and would offer him money that he might loose him. But though this attempt of Felix was carried on for two whole years, during which space he found Paul too poor to get anything from, and too honest to purchase a liberty unjustly kept from him by money; at his departure from his government, so regardless was he of all that was right, and so unfeeling to the sufferings of his prisoner, that to gratify the Jews, he left Paul bound. Thus he closed his last act of government with injustice and cruelty. And how he closed his last act of life, to go before that judgment Paul had made him tremble only in describing, is better conceived than expressed. If the Reader would see what the word of God hath said of all such men, he will find some strong representations of their awful departure in Job 21:7-15 ; Psa 49:6-14 ; Isa 14:4-18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.
Ver. 22. He deferred them, and said ] Truly and timely spake the orator, De vita hominis nulla saris diuturna cunctatio esse possit see Deu 17:3 In a case of life and death there cannot be too much caution and cunctation. (delay)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. . ] ‘ ampliavit eos :’ viz. both parties.
. . . .] These words will bear only one philologically correct interpretation, having more accurate knowledge about the way: not, ‘ till he should obtain more accurate knowledge’ (ungrammatical): nor, ‘ since he had now obtained ’ (viz. by Paul’s speech: but cannot be rendered ‘certior factus’). But this, the only right rendering, is variously understood. Chrys. says: (he adjourned the case purposely), , . . Luther and Wolf: “distulit, non quod sect ignarus esset, aut pleniorem sibi notitiam ejus comparare vellet, sed quia, cum satis illam jam cognitam haberet, Judos amplius sibi molestos esse nolebat.” But these interpretations, as De W. observes, overlook the circumstance, that such a reason for adjournment would be as unfavourable to Paul , as to the Jews . Meyer explains it, that he adjourned the case, ‘ because ,’ &c. But this (De W.) would imply that he was favourably disposed to Paul . The simplest explanation is that given by De W.: He put them off to another time, not as requiring any more information about ‘the way,’ for that matter he knew before , but waiting for the arrival of Lysias. Whether Lysias was expected, or summoned, or ever came to be heard, is very doubtful. The real motive of the ‘ampliatio’ appears in Act 24:26 . The comparative implies, “more accurate than to need additional information.”
. .] I will adjudge your matters . So in reff. also.
Fuente: Henry Alford’s Greek Testament
Act 24:22 . : ampliavit eos , a technical expression, only here in N. T., the judges were wont to say Amplius in cases where it was not possible to pass at once a judgment of condemnation or acquittal before further inquiry, Cic., In Verr. , i., 29. .: “having more exact knowledge concerning the Way” than to be deceived by the misrepresentation of the Jews; he may have learnt some details of the Christian sect during his years of office from his wife Drusilla, or possibly during his residence in Csarea, where there was a Christian community and the home of Philip the Evangelist, and where Cornelius had been converted. This knowledge, the writer indicates, was the real reason: the reason which Felix alleged was that he required the evidence of Lysias in person. Wendt, Zckler, Bethge, Nsgen take the words to mean that the address of Paul had offended Felix’s more accurate knowledge, and on this account he put off any decision. On the comparative see Blass, Gram. , p. 139. : characteristic of Luke and Paul, see p. 481. . : “I will determine your matter,” R.V., cf. Act 25:21 , and see above on Act 23:15 . : probably refers to both accusers and accused. On before characteristic of Luke see instance in Moulton and Geden, and Hawkins, Hor Synoptic , p. 38.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 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.
Act 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. Act 24:24), which meant he had an experiential opportunity to know about the teaching of Judaism. The Way was considered a sect within Judaism and was, therefore, a “legal” religion in the Roman Empire.
Act 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!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And = Now.
when, &c. = Felix, having heard.
having, &c. = knowing (Greek. oida. App-132. ) more perfectly, or accurately. Greek. akribesteron. See note on Act 18:26; Act 23:15.
deferred. Greek. anaballo. Only here. Compare Act 25:17. Much used in medical works.
comedown. Same as “descended”, Act 24:1.
know the uttermost, &c. Literally investigate thoroughly (Greek. diaginosko, as in Act 23:15) the things referring to (Greek. kata. App-104.) you.
Fuente: Companion Bible Notes, Appendices and Graphics
22. .] ampliavit eos: viz. both parties.
. . . .] These words will bear only one philologically correct interpretation, having more accurate knowledge about the way: not, till he should obtain more accurate knowledge (ungrammatical): nor, since he had now obtained (viz. by Pauls speech: but cannot be rendered certior factus). But this, the only right rendering, is variously understood. Chrys. says: (he adjourned the case purposely), , . . Luther and Wolf: distulit, non quod sect ignarus esset, aut pleniorem sibi notitiam ejus comparare vellet, sed quia, cum satis illam jam cognitam haberet, Judos amplius sibi molestos esse nolebat. But these interpretations, as De W. observes, overlook the circumstance, that such a reason for adjournment would be as unfavourable to Paul, as to the Jews. Meyer explains it, that he adjourned the case, because, &c. But this (De W.) would imply that he was favourably disposed to Paul. The simplest explanation is that given by De W.: He put them off to another time, not as requiring any more information about the way, for that matter he knew before,-but waiting for the arrival of Lysias. Whether Lysias was expected, or summoned, or ever came to be heard, is very doubtful. The real motive of the ampliatio appears in Act 24:26. The comparative implies, more accurate than to need additional information.
. .] I will adjudge your matters. So in reff. also.
Fuente: The Greek Testament
Act 24:22. , he deferred them) Dilatory measures are the safe ones for the world in the case of Divine things.-, more accurately) Through these governors accurate knowledge of Christianity was carried to Rome.
Fuente: Gnomon of the New Testament
69. DEADLY PROCRASTINATION
Act 24:22-27
The closing verses of Acts 24 stand as a beacon to warn us of the evil and danger of procrastination. “After certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul and heard him concerning the faith of Christ. 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.” But he never did. For two years, “Felix, willing to show the Jews a pleasure, left Paul bound.” Sometime later, this same Felix committed suicide. Felix warns us all that anyone who trifles with the things of God courts eternal damnation. Procrastination is always evil; but procrastination regarding the claims of Christ in the gospel is deadly. If a person will not repent when he is confronted with the claims of Christ, delivered to him by the power of the Holy Spirit, he cannot repent later. Such procrastination is blasphemy against the Holy Spirit (Mat 12:31; Pro 1:23-33).
PAUL REASONED WITH FELIX CONCERNING THE FAITH OF CHRIST. Felix was a notoriously wicked man. He rose from slavery to be the Roman governor of Judea by cunning and treachery. His wife, Drusilla, was of the same character. Having the power of Rome behind him, Felix could do whatever he desired with Paul: kill him, leave him in prison, or set him free. Paul was fully aware of these things. Felix called Paul before him because he was curious about “the faith in Christ.” He imagined that Paul’s philosophical and religious opinions might be stimulating and entertaining. He certainly did not expect his prisoner to expose his sin and demand that he repent. But that is exactly what happened. God’s faithful servant, being full of the Holy Spirit, powerfully preached the gospel of Christ to his captor. Without question, Paul boldly exposed Felix’s sin, both the corruption of his heart and the evil of his deeds. But do not imagine that the apostle spent his time lecturing this pagan governor about the immorality of his behavior and tried to persuade him to become a morally reformed man. Paul was aiming at the governor’s heart. His subject was not morality, but “the faith in Christ.” He was endeavoring to persuade this proud, wicked man to bow before the throne of God in repentance and faith, “the faith in Christ.” His sermon had three points.
First, Paul reasoned with Felix about righteousness. No one will ever be saved until he is made to see what the Word of God teaches about righteousness. When the Spirit of God deals with sinners in grace, he reproves them of righteousness (Joh 16:8). In essence, Paul said, Felix, God is holy, righteous, just, and true. Because he is holy, he requires you to be perfectly holy. Else he will consume you in his wrath. You know that you are a sinful man before the holy Lord God, you have no righteousness; and, being a sinful man, you cannot produce righteousness. That is why the Lord Jesus Christ, the Son of God came into this world. He came to establish righteousness before God as a man, to make sinners righteous by his obedience to God as a man and his satisfaction of divine justice by his death as the sinner’s Substitute. He is “THE LORD OUR RIGHTEOUSNESS”. Felix, the only way sinners like you and I can ever be made righteous is by the doing and dying of Jesus Christ, the sinner’s Substitute. Trust him. Believe on the Lord Jesus Christ. If you do but trust him, he is your righteousness. Your faith in him is evidence of the fact that he put away your sins by the shedding of his blood, that God has imputed to you his righteousness, and you are born of God. This is what the Word of God teaches about righteousness. Be certain that you understand these things: (1) The Lord God is perfectly righteous and holy (Psa 7:9-11; Dan 9:14). (2) The holy Lord God demands perfect righteousness in all his moral creatures, in all who are accepted by him (Lev 11:44-45; Lev 22:21; Mat 5:20; Heb 12:14). (3) No man is capable of producing righteousness before God (Isa 64:6; Rom 3:9-20). (4) The only way a sinner can obtain righteousness before God is by faith in the Lord Jesus Christ (Rom 3:19-26; Rom 10:1-4).
Second, Paul reasoned with Felix about temperance. The word “temperance” means “self-control”. It is yielding to Christ the rule of one’s life. That is the essence of faith (Mar 8:34-36; Luk 14:26-33). It is ever the tendency of sinful man to abuse the powers God has bestowed upon him, to allow the passions of his flesh to rule his life, and to give in to the persuasive allurements of the world and of satan. But when a person is born of God, the Holy Spirit graciously subdues him, brings him under the rule of Christ and of righteousness, so that he as a king rules over his life and the affairs of it, living in obedience to the will of God, for the glory of God (Gal 5:23; Rom 6:11-18; Rev 1:6). As the believer grows in the grace and knowledge of Christ, he grows in the exercise of temperance (2Pe 1:6). Yet, this temperance is something that requires watchfulness and diligence (1Co 9:27). Felix was a proud and powerful man. Paul told him that the only way he could ever obtain righteousness with God and eternal salvation was to bow to Christ as a needy sinner, submitting to his dominion and trusting the merits of his obedience as Lord and Savior. Then he pressed the claims of Christ home.
Third, Paul warned Felix and reasoned with him concerning eternity and judgment to come. He pressed the governor to make a decision. I suspect he said something like this – “Felix, I have reasoned with you from the Word of God. I have told you the truth. You know that I have done so. Here are your options. You must either repent or perish. You must either turn or burn. You must either trust Christ and be saved by him, or you must meet him in judgment and be damned by him. Which will it be?” Knowing the terror of the Lord, Paul pressed and persuaded Felix, urging him to repent and believe on the Lord Jesus Christ (2Co 5:10-11).
WHEN HE HEARD THE GOSPEL, FELIX TREMBLED WITH CONVICTION. I know that the grace and power of God the Holy Spirit is effectual and irresistible. If God the Holy Spirit goes after a sinner, he always fetches him home (Psa 65:4). But I also know that every one is responsible to believe the gospel and that every sinner who obeys the gospel is saved by Christ (Pro 1:23-33; Rom 10:21; Joh 3:36). If at this point Felix had repented and trusted Christ he would have been saved, but he chose not to do so. His conviction passed. He chose death rather than life, because he refused to give himself up to the rule and dominion of Christ. Conviction is not conversion. Emotion is not salvation. Trembling is not believing. But why did Felix tremble at the message Paul preached? He trembled because he was convinced of all that Paul said; but he was still a rebel at heart. His heart was not broken. His will was not subdued. He would not bow to the rule of Christ as his Lord.
BECAUSE OF HIS HEART’S REBELLION AGAINST THE SOVEREIGN CHRIST, FELIX WILLFULLY REJECTED THE CLAIMS OF CHRIST IN THE GOSPEL. He said to Paul, “Go thy way for this time; when I have a more convenient season, I will call for thee.” He said, “Not today. Perhaps tomorrow. I have some things to take care of first. I will call you tomorrow.” But tomorrow never came. God never promised to save anyone tomorrow (2Co 6:1-2; Heb 3:15; Psa 95:6-8).
FELIX WAS DAMNED BY HIS PROCRASTINATION! He could have been saved; but he stopped his ears. He willfully rejected the counsel of God, and God never spoke to him again. What a warning Felix is to all who would trifle with the things of God! There is such a thing as judicial reprobation. There are people living upon the earth who are as sure for hell as if they were already there. There is no hope for them. God will not show them mercy. Though still alive, like Felix, they are damned forever (Jer 7:15-16; Hos 4:17; Rom 11:20-21). Many were still alive in Noah’s day when God shut the door of the ark. The five foolish virgins were still alive when God shut them out of his kingdom. Esau was still alive when he tried to repent, but found no place of repentance. Whenever God speaks and those who hear his voice refuse to immediately obey it, they are courting reprobation (2Co 2:14-16). If a sinner does not respond to the call of God in the gospel, the day will come when he will want to respond but will not be able to do so. Once more, I direct your attention to God’s warning in Pro 1:23-33. Read it and be warned. Felix stands as a beacon to warn sinners of the danger of procrastination.
Fuente: Discovering Christ In Selected Books of the Bible
of that way
concerning the Way. See, Joh 14:6.
Fuente: Scofield Reference Bible Notes
having: Act 24:10, Act 24:24, Act 26:3
When: Act 24:7, Act 18:20, Act 25:26, Deu 19:18
Reciprocal: Job 36:4 – perfect Act 19:23 – that Act 21:31 – chief Act 23:24 – Felix Act 23:35 – when Act 28:18 – General
Fuente: The Treasury of Scripture Knowledge
2
Act 24:22. Felix now had a somewhat clearer view of the situation, to the extent that he wanted to see the case through after the other parties to it appeared. He promised Paul to hear the whole matter when the captain arrived. It might be stated, however, that so far as the record shows, neither Lysias nor witnesses ever appeared.
Fuente: Combined Bible Commentary
Paul is remanded, and remains imprisoned at Csarea, 22, 23.
Act 24:22. And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. There is little doubt but that Felix would have liberated the prisoner after hearing his defence, had not the same motivesfear of the Jewsinfluenced him at this juncture which induced him two years later, when he was removed from his office, still to leave Paul bound. The tyrannical, venal magistrate had too good reason to dread the enmity of the people over whom he was placed as a governor, and hoped by such weak concessions to prevent complaints being lodged against him at Rome. The procurator, after hearing publicly the accusation and the prisoners defence, as he could not possibly gratify the powerful Jewish party by condemning him, endeavoured to conciliate them by remanding the prisoner until such time when he should obtain further details respecting the case. Felix was by no means ignorant of the Nazarenes story. During the years he had held office in Juda and Samaria, he must have had frequent opportunities of becoming acquainted with many of the tenets of the rapidly growing brotherhood, and must, too, have seen sufficient of their lives to convince himself that the peace of the Empire was not likely to be endangered by any plots they would devise. At Csarea, his present residence, under his very eyes, lived one of the oldest and most venerated Nazarene leadersPhilip the deacon and evangelist. Round this eminent and devoted man, in the last quarter of a century, doubtless had gathered a large and influential Christian community, which included such men even as the Roman centurion Cornelius. From his Jewish wife, the Princess Brasilia, and her followers and friends, the procurator could hardly fail to have heard frequently of the Christian or Nazarene community growing up in the midst of the chosen people. He therefore may well be said to possess a more perfect knowledge of that way than men like the advocate Tertullus supposed. Here, as in chap. Act 9:2, Act 19:9; Act 19:23, Act 22:4, occurs the famous term which, in the early days of the faith, was evidently used familiarly as a synonym for the disciples of Christthe way. We have discussed the expression, and suggested how it probably first originated in the words of the Master, when He spoke of Himself as the Way, as He was also the Truth and the Life; while in those first struggling years the term Christian was obviously refused to the brotherhood of the Lord Jesus by the unbelieving Jews, and the title Nazarene was scornfully used by them as a name of reproach. The way, that way, was not unlikely a common designation among themselves and the Jews, as implying on the one hand no doctrinal assertions respecting Messiah, or on the other hand as conveying no reproach. Of Lysias the chief captain, and his coming down, we hear nothing further. It was evidently a courteous meaningless expression of Felix, and nothing more. He had heard the story from both sides, and was well acquainted with the so-called Nazarene sect, and required no further information of Pauls innocence of the charge alleged; he was evidently fully convinced, but it suited his purposes to detain him in captivity.
Fuente: A Popular Commentary on the New Testament
The sense of this is, “When Felix understood and discerned how things went, he would not pass any sentence in the case at present; but put them off, saying, When I have got a more perfect knowledge of this way of Christianity, and when I have spoken with Lysias, and understand the truth concerning the tumult, I will then determine the difference between you: in the mean time the captain of the guard shall have the prisoner in custody, to gratify the Jews.”
Where observe, both the equity and clemency of Felix the judge: his equity, in that he would not pronounce sentence before he had thoroughly and fully understood the matter of fact; his clemency, in suffering the apostle to be a prisoner at large, and allowing his friends and acquaintance liberty to come and visit him.
Behold the former rigour towards the apostle mercifully relaxed; he is no more confined to a close dungeon, but goes abroad with a chain and a keeper, and none of his friends are forbidden either to visit him or relieve him.
Thus God, in an unexpected hour, casts such outward comforts to his suffering saints and servants, as he sees will do them most good; yea, and can cause his and their enemies to become contributors thereunto.
Fuente: Expository Notes with Practical Observations on the New Testament
Paul Before Felix and Drusilla
Luke told Theophilus that Felix had a fairly good knowledge of “the Way,” or Christianity. After all, Philip and his four daughters lived in Caesarea and Cornelius had been converted while residing in the city. Rather than ruling immediately, Felix delayed judgment until Lysias came to give his testimony. This may merely have been a delaying tactic intended to illicit a bribe from the Christians. He did direct the centurion in charge of Paul to grant him basic freedom to be with his friends and have someone attend to his needs.
When Felix returned to Caesarea with his third wife Drusilla, who was one of the three daughters of Herod Agrippa I, he called for Paul to come tell him more about “the faith in Christ.” The apostle presented the case for righteous living and judgment, along with consideration of the importance of self-control in such living. He also warned of the coming judgment, in which every man will be judged based upon his works ( 2Co 5:10 ). The discussion terrified Felix and moved him to send Paul away, while saying he would call for him again at a more convenient time. It is not known if that time ever came. Historians do tell us that after Felix removal from office, Drusilla and their son, Agrippa, perished in the eruption of Vesuvius. Felix did call for Paul to come converse with him often, secretly hoping to receive a bribe to release him. After two years of waiting, Felix was relieved by Festus. Felix left Paul in bonds in an effort to earn some special favor from the Jews ( Act 24:22-27 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 24:22-23. When Felix heard these things Namely, the orators accusation and the prisoners defence; having more perfect knowledge of that way , having known more perfectly the things concerning the way, namely, the way of worship, mentioned by Paul, (Act 24:14,) or a more perfect knowledge of Jesus and his disciples than had been given him by the high-priest, the elders, and their orator; and knowing it not to be so mischievous a thing as these accusers suggested; he deferred them This seems to be that interpretation of the clause which best accords with the original. Beza, Grotius, and many others, however, take the meaning of the clause to be, that Felix would take an opportunity of being more particularly informed of this sect, and of its aspect on the public tranquillity; and that when Lysias should come down and give him an account of what he had observed concerning it, as well as of the circumstances attending Pauls apprehension, &c., he would determine the affair. But it seems to me evident, says Dr. Whitby, that the original words cannot admit of this explication, namely, that Felix deferred them that he might have a more exact knowledge of Christianity; but that, having his residence at Cesarea, where Cornelius the centurion and his friends were converted, where Philip the evangelist dwelt, and where there were many disciples, (Act 21:8; Act 21:16,) he had thus become acquainted with the way of Christianity. But though Felix did not find any crime proved against Paul, yet he did not acquit him, because he was afraid of displeasing the Jews. Being, however, fully convinced (as it is evident he was) of his innocence, he ordered that he should not be confined too closely; but that his acquaintance should be allowed to visit him, or minister unto him; a liberty which we may be sure the brethren of Cesarea made good use of during his long imprisonment in that city.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22. His defense, though he had no witnesses present to prove his statements, had the desired effect upon Felix. (22) “And when Felix heard these things, knowing more accurately concerning that way, he put them off, and said, When Lysias the chiliarch comes down, I will thoroughly examine the matters between you. In this decision he took Tertullus at his word; for he had already said that he could learn all about the affair by examining Lysias. But the decision is attributed to his “knowing more accurately concerning that way,” showing that he had come to the same conclusion with Lysias, that Paul was accused merely about questions of the Jewish law, and not of crime against Roman law.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
22, 23. As their prosecution proves an utter failure for two reasons
(a) They have actually charged him with nothing criminal in Roman law but simply leadership in the Nazarene sect [when the Roman Empire was notorious for tolerating all religions], and
(b) for stirring up sedition, which they had signally failed to prove therefore Felix dismisses the case out of court, notifying them that when Lysias the kiliarch may come down, they shall have a new hearing; meanwhile he treats Paul leniently, extending full privileges of gospel grace to him and all who come to him, either for philanthropic or evangelical purposes.
Fuente: William Godbey’s Commentary on the New Testament
Verse 22
Having more perfect knowledge of that way. The connection of this expression with the other clauses of the verse is not apparent even in the original.
Fuente: Abbott’s Illustrated New Testament
24:22 {5} And when Felix heard these things, having more {n} perfect knowledge of [that] way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.
(5) The judge suspends his sentence because the matter is doubtful.
(n) Felix could not judge whether he had done wickedly in the matter of his religion or not until he had a better understanding of the way which Paul professed: and as for other matters with regard to the charge of sedition, he considers it good to defer it until he hears Lysias, and therefore he gives Paul somewhat more liberty.
Fuente: Geneva Bible Notes
The conclusion of Paul’s hearing 24:22-23
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Felix probably gained his knowledge of Christianity from several sources: his current Jewish wife, who was a Herodian, and Romans and Jews from Judea and other parts of the empire. He sought to preserve the peace by delaying the trial and by separating Paul from his accusers. Lysias had already given his testimony in his letter to Felix (Act 23:26-30), so Felix was stalling.