Exegetical and Hermeneutical Commentary of Acts 24:23
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.
23. And he commanded a centurion ] The Greek noun has the article, therefore the Rev. Ver. gives “the centurion.” It might perhaps be one of the two whom Lysias had put in charge of the conveyance of Paul (Act 23:23). One might be appointed to go on to Csarea, while the other returned with the larger part of the convoy from Antipatris.
to keep Paul ] The best MSS. omit the proper name. Read (with Rev. Ver.) “that he should be kept in charge.” The verb only conveys the idea of safe keeping, not of severe detention, and it is clear that for some reason Felix shewed himself well-disposed towards the Apostle. Either his conscience moved him, or his hope of gain, or perhaps the flattery and compliments of Tertullus had overshot their mark.
and to let him have liberty ] Better, “and should have indulgence.” That is, there should be a relaxation of prison rules in his case.
and that he should forbid none of his acquaintance ] In order to join on better with the previous clause, read (with Rev. Ver.) “and not to forbid any of his friends.” The original has a word stronger than “acquaintance.” It refers more particularly to such matters as country, home, family and friends, which are specially a man’s own. Here from our limited knowledge we are only able to think of Philip the Evangelist who would be particularly a friend of St Paul, but he had been more than once before in Csarea, and he had no doubt made himself known there as in other places. Those unnamed disciples of Csarea (Act 21:16) would be among those who had a warm interest in St Paul, and it is clear from St Luke’s language that there were friends at hand and ready to visit the Apostle when they were allowed.
to minister or come unto him ] The best MSS. have no Greek for “or come.” The verb “minister” implies the doing of those services of which a prisoner even under such liberal conditions must ever stand in need. They would be his means of communication with the outer world. And the cupidity of Felix may have suggested that through these friends the means might be supplied for purchasing the Apostle’s release.
Fuente: The Cambridge Bible for Schools and Colleges
And he commanded … – It is evident from this verse that Felix was disposed to show Paul all the favors that were consistent with his safe keeping. He esteemed him to be a persecuted man, and doubtless regarded the charges against him as entirely malicious. What was Felixs motive in this cannot be certainly known. It is not improbable, however, that he detained him:
- To gratify the Jews by keeping him in custody as if he were guilty, and,
- That he hoped the friends of Paul would give him money to release him. Perhaps it was for this purpose that he gave orders that his friends should have free access to him, that thus Paul might be furnished with the means of purchasing his freedom.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. He commanded a centurion to keep Paul] He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty; he freed him from the chains with which he was bound to the soldiers, his keepers. See Clarke on Ac 21:33. And that he should forbid none of his acquaintance, , of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to furnish him with any of the conveniences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix found no evil in him; and he would certainly have dismissed him but for two reasons:
1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration.
2. He hoped to get money from the apostle, or his friends, as the purchase of his liberty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To let him have liberty; 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, Act 26:29; Act 28:20.
Acquaintance; relations or disciples; for there was a church at Caesarea, Act 10:48; 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he commanded a centurion to keep Paul,…. In custody, to watch and guard him, and look after him, that he went not away, since he was neither condemned nor acquitted; and therefore must be retained a prisoner, till one or other was done:
and to let him have liberty; not to go where he pleased, or out of the place of confinement, for then there would have been no need of the after direction, not to prohibit his friends from coming to him; but to free him from his bonds and close confinement; which was done, partly on account of his being a Roman, and partly because he took him to be an innocent man, and it may be because he hoped to receive money from him:
that he should forbid none of his acquaintance to minister or come unto him; but that they should have free access to him, and the liberty of conversation with him; which layouts granted show that he was inclined to the side of Paul, both through the defence that he had made for himself, and through the letter which Lysias sent him, as well as through the knowledge he had gained by long observation and experience, of the temper and disposition of the Jews, their priests and elders.
Fuente: John Gill’s Exposition of the Entire Bible
And should have indulgence ( ). From , to let loose, release, relax. Old word, in the N.T. only here and 2Thess 1:7; 2Cor 2:13; 2Cor 7:5; 2Cor 8:13. It is the opposite of strict confinement, though under guard, “kept in charge” ().
Forbid (). To hinder “no one of his friends” ( ). No one of Paul’s “own” (cf. Acts 4:23; John 1:11) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.
Fuente: Robertson’s Word Pictures in the New Testament
Liberty [] . From ajnihmi, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2Co 2:13; 2Co 7:5; 2Co 8:13; 2Th 1:7.
To minister [] . See on officer, Mt 5:25.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he commanded a centurion to keep Paul,” (diataksameons to hekaton tarche tereisthai auton) “And he commanded the centurion to guard him,” to keep him (Paul) under guard as a prisoner under security there in Herod’s palace (praetorium apartment) in Caesarea near where the trial had been held.
2) “And to let him have liberty,” (echein te anesin) “And to let him have indulgence- liberty,” liberty only in the limited sense of indulgence regarding food, from solitary confinement, and with permission to have his friends come to visit him. His imprisonment was not to be harsh or severe, as if he were already a condemned, hardened criminal, as Julius; the centurion later did, Act 27:2-3.
3) “And that he should forbid none,” (kai medena koluein) “And to permit no one to forbid his indulgence-liberty,” or obstruct or turn away none of his friends who came to visit, comfort or offer him clothing, medicine, or personal things that he might need. It appears that Felix actually held him for a “pay off,” a bribe, hoping that Paul’s friends would pay money “under the table” for his release, Act 24:26.
4) “Of his acquaintance to minister or come unto him,” (ton idion autou huperetein auto) “Of his own people (his Christian brethren) to attend to him,” perhaps his intimate friends recently with him on the journey to Jerusalem – – – Luke, Trophimus, and Aristarchus, Act 20:4-5; Act 21:29, etc; Act 23:16. It is likely, and believed, that it was during the next two years while he was detained in prison here in Caesarea, that Luke stayed nearby, ministered to Paul’s needs, and wrote the gospel of Luke, Act 24:26-27.
Fuente: Garner-Howes Baptist Commentary
−
23. When Felix. It appeareth that Felix (though he pronounced nothing concerning the matter) did perceive that Paul was burdened with no fault of his own, but with the malice of the priests. For when Luke saith that the matter was deferred until the coming of Lysias, he putteth in this instead of a reason, that the ruler did perfectly know those things which did appertain unto the way, by which words, I think, is signified, either that through long experience he had been acquainted with the conditions of the priests, and knew full well how they were wont to behave themselves; or else that he saw by these things which had been spoken on both sides how frivolous the accusation was, which is confirmed by the courteous and remiss − (589) usage of Paul; for he putteth a centurion in trust with him, that he may have the more liberty. Others had rather read it in one text in the person of Felix: when Lysias, who doth better know the truth of this matter, is come, I will then give judgment. But they let [draw] and gather this racked sense from a reason which is scarce firm. They say that this word way is nowhere taken for the doctrine of the law without some addition. But I do not interpret it of the law, but of those sects whereof no strangers were ignorant. No man did doubt but that the Pharisees did hold the immortality of the soul. Therefore, seeing it was a thing so common, no marvel if Felix do acquit Paul. Furthermore, it were hard to take way for the knowledge of the fact. And I see not how this can hang together, that the governor doth confess that Lysias was more expert in the law than he. But his innocency is made more famous and evident by this, because a profane man did straightway give such a prejudice − (590) thereof that he did suffer him to be visited and holpen by his friends, being, as it were, exempted from the order of prisoners. Also, we gather by this that Paul’s companions and the residue of the Church had not forsaken him. For to what end had it been to grant liberty to his friends and acquaintance to have access unto him unless they had been present, had showed themselves to be careful for him, and had been desirous to do their duty? − (591) Therefore, let us learn by this example, that so long as we may, and are able, we must not defraud the martyrs of Christ of any manner of comfort whilst they labor for the gospel. −
(589) −
“
Magis remissa… tractatio,” mere indulgent treatment.
(590) −
“
Tale praejudicium tulit,” did so favourably prejudge it.
(591) −
“
Officio defungi,” to do offices of kindness to him.
Fuente: Calvin’s Complete Commentary
c.
Pauls two years imprisonment in Caesarea. Act. 24:23-27.
Act. 24:27
And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him.
Act. 24:24
But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus.
Act. 24:25
And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
Act. 24:26
He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him.
Act. 24:27
But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds.
Act. 24:23 He seems to have been in what was termed military custody in which the prisoner was bound by a long, light chain to his arm, the other end of which was fastened to the officer. (Jacobus, page 375)
There was a thriving work for the Lord here in Caesarea, headed up by Philip, the evangelist. And so it was that Philip must have been among those who came to see Paul while he was held here. This could have been a renewing of the friendship that was established when the house of Philip was opened to Paul and his companions on the return of their missionary journey. (Cf. Act. 21:7-8)
Others from Jerusalem also could have visited the apostle. It could have been that during this time he wrote the epistles of Colossians, Ephesians and Philemonsome authorities so believe. I am no authority and can only say that the evidence seems to point to a later date than this for these three books.
910.
What is meant by military custody?
911.
Who would be logical to expect as a visitor while Paul was in prison?
912.
What about the writing of three book from Caesarea?
Act. 24:24 It will be well to tell just now a little case history of the prospects for the gospel that Paul had in Felix and Drusilla.
First, who was this man Felix? What was his background? The story starts with two slave brothers, Paullus and Felix. For some reason not known to your writer, Paullus obtained a fortune. Through this he was able to engineer the placement of Claudius as emperor. Naturally upon the ascension of Claudius to the throne, Paullus prevailed on him on behalf of his brother, Felix. Thus was Felix, the slave, made governor of Judea, with residence in the marble house of Herod in Caesarea. He indulged in all kinds of cruelty and lust, exercising regal power with the disposition of a slave.
Felix was the husband of three queens or royal ladies. His first and last wife were both named Drusilla. The one mentioned in the text was the daughter of Herod Agrippa I(the one that beheaded James and put Peter in prison (Act. 12:1-2). She was the youngest of the three daughters of Herod Agrippa and also the most beautiful. When but a child she was betrothed to Epiphanes, son of Antiochus who refused to undergo the necessary rite to become a Jew. She was then married to Azizus, king of Eunesa (a small kingdom in Syria). From this marriage a son was born whom she named Agrippa.
Felix met Drusilla when he first became governor and fell in love with her. (The wife of Felix at the time was the granddaughter of Anthony and Cleopatra).
With the aid of a magician in the court of Azizus, Felix persuaded this 18 or 19 year old girl to become his wife, for as he said, If you do not refuse me I will make you a happy woman.
She accepted his offer and was prevailed on to transgress the laws of her forefathers and marry this profligate.
Felix plainly was a sensualist and Drusilla a hypocrite of the deepest dye. Before such persons was Paul called to speak. Felix asked Paul to outline the Christian faith. This Paul did but he also fitted the material to the one listening.
Paul spoke of righteousness of which Felix had none. The ancient historian, Tacitus, stated that Felix felt he could commit all crimes with impunity.
913.
Tell in your own words of the rise of Felix from a slave to a governor.
Act. 24:25 The apostle spoke of self-control. Drusilla, while seated beside Felix, was evidence of his lack of it.
The third thought was that of judgment which Felix faced unprepared.
How Paul developed these thoughts we do not know but this manner of development was so real and personal that terror took hold of the heart of the governor and lest he should give in to the truth that was pressing upon him he cried out: Go thy way for this time; and when I have a convenient season, I will call thee unto me.
The convenient season was upon him. Although Felix did call for Paul many times, the subject of salvation and the faith never came to light as it did here. No word is given how the message affected Drusilla.
Tradition has it that she and her son perished in Pompeii upon the eruption of Vesuvius in 79 A.D. What a tragic death for an unrepentant sinner.
914.
What of a Biblical interest is given here of Drusilla?
915.
To whom was Drusilla married when Felix asked her to marry him?
916.
Show the appropriateness of the message of the Apostle to those who heard.
Act. 24:26 Strange that a wealthy man like the governor of Judea and Samaria should hope to receive a bride from a poor Jewish prisoner. But was Paul so poor? I have of late read some discussion suggesting that at this period Paul had come into some little money.
It cost money to appeal to Caesar as Paul did. It cost money to have two slaves or attendants (Luke and Aristarchus). This is but the reasoning of man, but it is an interesting thought.
However it happened, Felix hoped that some day it would be convenient for him to obtain a bribe from the apostle for his release. But Paul saw to it that it was not so. What were the subjects discussed by the apostle and Felix? I cannot imagine that Paul changed his method or message here, but that he did all he could to obtain the conversion of this notorious sinner.
917.
What was the response of Felix to Pauls message?
918.
Did Felix ever call Paul to speak to him again?
919.
What was the final fate of Drusilla?
920.
What motive was there in asking Paul for money? Did Paul have it?
921.
How is it that Paul was not approached on the subject of a bride?
Act. 24:27 When two years had passed, Felix in his public and political life had gone from bad to worse and was called to Rome to give an account. He was dismissed from his office and Porcius Festus took his place. The last act of Felix as governor was to gain favor with the Jews (who were the ones who were bringing the charges against him at Rome) by leaving Paul in bonds.
922.
How did Felix lose his job?
Fuente: College Press Bible Study Textbook Series
(23) And he commanded a centurion to keep Paul.More accurately, the centurioneither the officer in whose custody he had been placed by Lysias, or the one who had the special charge of the prisoners waiting for trial. The favourable impression made on Felix is shown by the unusual leniency with which the prisoner was treated. The attribute of clemency, on which the orator had complimented Felix, was not altogether dead, but it was shown to the accused and not to the accusers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Keep Paul (Note Act 23:25.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he gave order to the centurion that he should be kept in charge, and should have indulgence, and not to forbid any of his friends to minister to him.’
So he gave orders to the centurion that Paul should be held in charge, but with a great deal of indulgence given to him so that there should be no limit on his friends ‘ministering to him’. It was normal for prisoners to be fed and provided for by their friends, so Luke clearly saw the courtesy extended to Paul as something extra, as giving him considerable leeway.
This would mean that under the protection of Rome Paul could see any brethren who wished to come to see him and could teach them to his heart’s content. He was still in a position in complete safety to proclaim the word. At this time when there was so much trouble in Caesarea this would have been invaluable to the church there. People could have been popping in and out to see Paul all day and every day. It is therefore difficult to see why some see Paul as ‘inactive’ at this time. He was probably as active as ever in the preaching of the word.
Meanwhile any further trial was in suspense. The Sanhedrin felt thwarted but knew their man and therefore that they would probably not get any further with him, and were not over concerned as long as Paul was not released. And Felix intended to do nothing at all. By keeping Paul in ‘friendly detention’ he was preventing ferment and yet frustrating Ananias, which he probably enjoyed.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Retained a Prisoner.
v. 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.
v. 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.
v. 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.
v. 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.
v. 27. But after two years Porcius Festus came into Felix’ room; and Felix, willing to show the Jews a pleasure, left Paul bound. The case of Paul had been continued indefinitely; he was retained in custody only for reasons of expediency and policy on the part of Felix. But the procurator at least had enough humaneness left to make Paul’s confinement as light as possible. He gave definite orders to a certain centurion to keep him in custody, thus making the officer responsible for his safekeeping. At the same time, however, he should be given indulgence, should be permitted a certain freedom of movement, and no one of his own people, the members of the local Christian congregation and others, should be hindered from serving him. Any kind of personal service, even in small matters, was allowed, the indulgence extending as far as the centurion might consider safe. Sometime after, Felix with his wife Drusilla, who was a Jewess, came, probably having just returned to the city after a visit elsewhere, and sent for Paul. It was not a formal hearing, but a private interview, very likely because Drusilla had heard the Christian religion spoken of on so many occasions and wanted to hear this great teacher of that sect tell something about the faith in Christ. This Drusilla was the youngest daughter of Herod Agrippa I, and had been married at the age of fourteen to Azizus, the king of Emesa. Felix became acquainted with her, became enamored of her ravishing beauty, and, with the help of a Jewish sorcerer, named Simon of Cyprus, seduced her from her husband, with whom, according to the account of Josephus, she had led a very unhappy life. So she was now, although married to Felix according to Roman law, yet, according to the Law of God, living with him in an adulterous union. Where the Word of God does not reign, every form of sin and shame is freely indulged in, as the lust of the flesh dictates. Paul willingly complied with the request and, in accordance with the order of the Lord, first exposed the sin and its condemnation. He spoke of righteousness, of the absolute need of purity in the sight of God, of sinlessness before His judgment; he spoke of temperance, of the mastery of self, of the necessity of keeping the lusts and desires of the flesh under proper control; he spoke of the future judgment, when all these matters would be revealed before the eyes of the omniscient God. “He spoke of justice to a judge, of continence to a prefect whose recklessness and licentiousness had made him notorious, and of the future judgment to a man who needed that he should be reminded of his, future account. ” The result was that Felix was filled with fear. “As he glanced back over the stained and guilty past, he was afraid. He had been a slave in the vilest of all positions, at the vilest of all epochs, in the vilest of all cities. He had crept with his brother Pallas into the position of a courtier at the most morally degraded of all courts. He had been an officer of those auxiliaries who were the worst of all troops. What secrets of lust and blood lay hidden in his earlier life we do not know; but ample and indisputable testimony, Jewish and pagan, sacred and secular, revivals to us what he had been-how greedy, how savage, how treacherous, how unjust, how steeped in the blood of private murder and public massacre during the eight years which he had now spent in the government, first of Samaria, then of Palestine. There were footsteps behind him; he began to feel as though ‘the earth were made of glass. ‘” And it is doubtful whether Drusilla felt more comfortable than her “husband” during the address of Paul. Felix had enough; he told Paul that he might go for the present; at a convenient season he would call him again. But that convenient season apparently never came. That is a favorite phrase of sinners in high and low places to this day: at some later day, after they have thoroughly enjoyed all the lusts which the world has to offer, then they will change their lives. And in the meantime sin takes possession of their hearts so completely that they cannot shake its fetters off; the convenient moment never comes, and they are lost. How little the heart of Felix had been touched by the earnest words of Paul is shown by the fact that he hoped to be given some bribe money from Paul. It was either that the circumstances of Paul had improved since the probable death of his father, or that the procurator believed the Christians would readily collect enough money for their leading teacher in order to relieve him from the disgrace of imprisonment. With this idea in mind, he sent for Paul frequently and conversed with him, very likely dropping a hint now and then as to a method by which he could soon effect his release. But Paul refused to become a party to a crime, and was deaf to all insinuations and suggestions, open and veiled. In this way two years were soon consumed, when Felix was recalled by Nero, about A. D. 59, his successor being Porcius Festus. And the very last act of Felix was an injustice to Paul, for since he desired to gain favor with the Jews for the event of a return to his position, he left Paul in custody at Caesarea. Wherever there are unscrupulous officials in public or private life, they will be found to be time-servers, always ready to yield favors at the expense of others, and to place their own conduct in the most favorable light. The fact that innocent people may thus be harmed, apparently does not enter into their reckoning. But the government of the exalted Christ goes on in spite of all such miserable subterfuges and tricks.
Summary. Paul defends himself against the charges of the Jews as preferred before Felix through their attorney Tertullus, and his case is continued indefinitely, he being retained in custody even when Felix is recalled.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 24:23. That he should forbid none of his acquaintance This was a circumstance graciously ordered by divine Providence, which would make St. Paul’s confinement much lighter than it could otherwise have been, and gave him an opportunity of much greater usefulness. The word , rendered minister, sometimes is used for assistance in general, where personal ministration and attendance is out of the question; and as it is here distinguished from and prefixed to coming to him, it may probably signify, “Sending him food, books, or other accommodations.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 24:23 . .] belongs, like , to , and (yet has preponderant testimony against it) having given orders . Comp. , Act 23:35 .
. . .] that he should be kept in custody and should have relaxation . He was to have rest (“requiem,” Vulgate), to be spared all annoyance. Comp. Plat. Pol . ix. p. 590 B: . Polyb. i. 66. 10 : . Joseph. Antt . xviii. 6. 10 : , . So correctly also Wieseler, p. 381. Usually is understood of release from chains, custodia libera , (Arrian. ii. 15. 7; see on it, Geib, Gesch. d. Rm. Criminalprocesses , p. 562 f.); but without indication of this special reference in the text, and against Act 24:27 . From it is rather to be inferred that the present custody was the usual custodia militaris , in which, however, Paul was to be treated with mildness and to be left without other molestation.
] the construction is active : and that he (the centurion) should hinder no one .
] is not to be understood of the Jewish servants of the procurator, but of those belonging to the apostle . They were his friends and disciples, among whom were perhaps also relatives (Act 23:16 ). They were allowed to be at hand and serviceable for the satisfaction of his wants.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 23. And to let him have liberty ] This shows that Felix himself found that it was malice, more than matter, that moved the Jews to prosecute. And the same perhaps is hinted in the former verse, “having more perfect knowledge of that way;” that is, as some sense it, being well acquainted with their courses, and knowing it to be their common practice to accuse innocent men of mere spite. But why then did not Felix punish those malicious men, and let Paul go? why is he still a prisoner, though a free prisoner, under a keeper, or with some chain on him? Oh, it is a mercy to have judges modo velint quae possint, modo audeant quae sentiant, so they be willing to do what they may, and dare do what they judge fit to be done. (Cic. pro Milone.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] is in apposition with , and both belong to .
] De W. and Meyer explain this of ‘ custodia libera ,’ (Arrian, Exp. ii. 15). But this can hardly be. Lipsius (Excurs. II. on Tacit. Ann. iii. 22; vi. 3, cited by Wieseler, Chron. d. Apost.-g. p. 380) says, ‘Prter custodiam militarem alia duplex, apud magistratus, et apud vades. Apud magistratus, quum reus Consuli, Prtori, dili, interdum et Senatori, etiam non e magistratu, committebatur: quod nonnisi in reis illustrioribus usurpatum, eaque custodia libera dicta: vid. Tacit. Ann. vi. 3; Sall. Cat. xlvii.; Liv. vi. 36; Cic. Brut. xcvi.; Dio lviii. 3. Custodia apud vades, quum eorum periculo fidejussoribus reus tradebatur: vid. Tacit. Ann. Act 24:8 ; Suet. Vitell. 2.’ Now, Wieseler argues, as Paul was not bailed , and was not ‘e reis illustrioribus,’ and besides was delivered to a centurion to keep , his cannot have been ‘custodia libera ,’ but ‘ militaris :’ relaxed however as much as was consistent with safe custody. He cites Josephus, who says (Antt. xviii. 6. 10) of the custody of Agrippa, , . Remission , or relaxation , would be a better rendering than ‘ liberty .’
Fuente: Henry Alford’s Greek Testament
Act 24:23 . : that he should he kept in charge as a prisoner; not middle as in A.V. : “and should have indulgence,” R.V., not “liberty,” A.V., word only elsewhere in Paul in N.T., 2Co 2:13 ; 2Co 7:5 ; 2Co 8:13 , 2Th 1:7 , cf. also Sir 26:10 , 1Es 4:62 . From Act 24:27 it appears that the prisoner was still bound, but the indulgence involved a custodia liberior , and extended to food, and the visits of friends, and remission from the severer form of custody, cf. Jos., Ant. , xviii., 6, 7, 10, where Agrippa has similar indulgence in his imprisonment at Rome, but is still chained. , cf. Act 4:23 , Luke, Aristarchus, perhaps Trophimus, cf. Jos., Ant. , xviii, u. s. , for the same indulgence; change of subject to centurion in . , Act 13:36 , Act 20:34 .
Fuente: The Expositors Greek Testament by Robertson
commanded. Greek. diatasso. See Act 7:44.
a = the. Probably the one who had come with him.
centurion. Greek. hekatontarches. See Act 10:1.
keep. Greek. tereo. See Act 16:23 and Joh 17:6.
Paul. The texts read “him”.
liberty = relaxation. Greek. anesis. Occurs here; 2Co 2:13; 2Co 7:5; 2Co 8:13. 2Th 1:7. Compare the verb aniemi, Act 16:26.
none = no one. Greek. medeis.
his acquaintance = his own (people).
minister. App-190. See Act 13:36.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] is in apposition with , and both belong to .
] De W. and Meyer explain this of custodia libera, (Arrian, Exp. ii. 15). But this can hardly be. Lipsius (Excurs. II. on Tacit. Ann. iii. 22; vi. 3, cited by Wieseler, Chron. d. Apost.-g. p. 380) says, Prter custodiam militarem alia duplex, apud magistratus, et apud vades. Apud magistratus, quum reus Consuli, Prtori, dili, interdum et Senatori, etiam non e magistratu, committebatur: quod nonnisi in reis illustrioribus usurpatum, eaque custodia libera dicta: vid. Tacit. Ann. vi. 3; Sall. Cat. xlvii.; Liv. vi. 36; Cic. Brut. xcvi.; Dio lviii. 3. Custodia apud vades, quum eorum periculo fidejussoribus reus tradebatur: vid. Tacit. Ann. Act 24:8; Suet. Vitell. 2. Now, Wieseler argues, as Paul was not bailed,-and was not e reis illustrioribus, and besides was delivered to a centurion to keep, his cannot have been custodia libera, but militaris: relaxed however as much as was consistent with safe custody. He cites Josephus, who says (Antt. xviii. 6. 10) of the custody of Agrippa, , . Remission, or relaxation, would be a better rendering than liberty.
Fuente: The Greek Testament
Act 24:23. , that he should be kept) be secured in safety.-, rest) Thus he was able to propagate the Gospel. The Jews were annoyed at this, but could not prevent it.
Fuente: Gnomon of the New Testament
and to: Act 24:26, Act 27:3, Act 28:16, Act 28:31, Pro 16:7
his: Act 21:8-14
Reciprocal: Jer 38:13 – Jeremiah Jer 39:11 – gave Mat 14:9 – sorry Luk 7:8 – under Act 27:1 – a centurion Heb 13:3 – them that
Fuente: The Treasury of Scripture Knowledge
3
Act 24:23. Paul was detained as a prisoner, but the soldier who was made responsible for his keeping was commanded to let him have many liberties usually not given.
Fuente: Combined Bible Commentary
Act 24:23. 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. There were three descriptions of imprisonment or custody among the Romans(1) Imprisonment in the common prison, custodia publica. We have an instance of this at Philippi, when Paul and Silas were arrested there. (2) Military arrest, custodia militaris, when the prisoner was bound or chained to the soldier who guarded him. This appears to have been the form of captivity to which the apostle was relegated during his long Roman confinement. (3) Free custody, custodia libera. In this last the arrested was usually released on bail. In some cases the accused, if an illustrious person, was entrusted to the care of a magistrate. Paul remained at Csarea evidently under military arrest, the conditions of which were clearly relaxed,the word rendered indulgence () plainly indicates this,though watched by a soldier, and possibly chained to him. Free access to him was also accorded to his friends. An ulterior motive, which we shall notice presently, seems to have suggested this last relaxation in the case of persons wishing to visit him.
Fuente: A Popular Commentary on the New Testament
23. When the Jews were dismissed, if Felix had possessed a strict regard for justice, he would have released Paul. As it was, he only relaxed the rigor of his previous confinement. (23) “And he commanded the centurion that Paul should be guarded, but have relaxation, and to forbid none of his friends to minister to him or visit him.” His confinement was now the least rigorous which was considered compatible with safe-keeping. He was under what was called the military custody, being placed in charge of a soldier, whose left arm was chained to Paul’s right, and who was responsible with his own life for the safety of his prisoner. The guards were relieved at regular intervals, and the “relaxation” allowed Paul was, probably, an occasional release from the chain.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 23
To let him have liberty; that is, not to keep him in close confinement.–To minister–unto him; to attend upon him, and administer to his comfort.
Fuente: Abbott’s Illustrated New Testament
24:23 {6} 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.
(6) God is a most faithful keeper of his servants, and the power of the truth is wonderful, even amongst men who are otherwise profane.
Fuente: Geneva Bible Notes
While Paul waited for Lysias to appear in Caesarea, the apostle continued to enjoy considerable personal freedom as well as Roman protection from his Jewish enemies. Paul’s friends probably included Aristarchus, Luke, and Philip the evangelist who evidently lived in Caesarea (Act 27:2; Act 21:8).