Exegetical and Hermeneutical Commentary of Acts 24:17
Now after many years I came to bring alms to my nation, and offerings.
17. Now after many years ] He had come to Jerusalem on the return from his second missionary journey in a.d. 53. It was now a.d. 58, so that his absence had lasted four or five years (see note on Act 24:10).
I came to bring alms to my nation ] These consisted of the money which had been collected in the churches of Macedonia and Achaia at St Paul’s request, and which is often alluded to in his epistles (cp. 1Co 16:1; Rom 15:26; 2Co 8:4, &c.). There could be no desire to wound the feelings of the Jews in a man who had come for such a purpose. It is noticeable too that he describes the alms as not for the Christians only, but for his nation, conveying by the word the impression of his great regard for all the Jews.
and offerings ] These were the sacrifices connected with the vow which he had undertaken. They must be offered in the Temple, and the offered was not likely to be one who thought of profaning the holy place.
Fuente: The Cambridge Bible for Schools and Colleges
Now after many years – After many years absence. Paul here commences a reply to the charge of Tentullus, that he had endeavored to profane the temple, Act 24:6. He begins by saying that his design in coming up to Jerusalem was to bring to his countrymen needed aid in a time of distress. It would be absurd to suppose, therefore, that his object in coming was to violate the customs of the temple, and to defile it.
I came to bring – See Act 11:29-30; compare the notes on Rom 15:25-26.
Alms – Charities; the gift of the churches.
To my nation – Not to all the nation, but to the poor saints or Christians who were in Judea, and who were suffering much by persecutions and trials.
And offerings – The word used here properly denotes an offering or gift of any kind; but it is usually applied to an oblation or offering made to God in the temple – a thank-offering, a sacrifice. This is probably its meaning here. He came to bring aid to his needy countrymen, and an offering to God; and it was, therefore, no part of his purpose to interfere with, or to profane the worship of the temple.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. Now, after many years, &c.] And as a full proof that I act according to the dictates of this Divine and beneficent creed, though I have been many years absent from my own country, and my political relation to it is almost necessarily dissolved, yet, far from coming to disturb the peace of society, or to injure any person, I have brought ALMS to my nation, the fruits of my own earning and influence among a foreign people, and OFFERINGS to my God and his temple, proving hereby my attachment to my country, and my reverence for the worship of my country’s God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
After many years; it is thought fourteen years, which we find mentioned, Gal 2:1; and therefore the more unlike to have any seditious practices there, where he had so little acquaintance.
I came to bring alms to my nation; and he was so far from designing mischief to his nation, that his charity to them put him upon this journey.
And offerings; which in his condescension to the Jews, and hoping to gain their good will, he brought according to the law; as Act 21:26. For whilst Jerusalem and the temple stood, those offerings were in a sort permitted; but God, in that general destruction of both city and temple, put an end to them all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Now after manyseveral
years absence fromJerusalemI came to bring alms to my of Macedonia and Greece,which he had taken such pains to gather. This only allusion in theActs to what is dwelt upon so frequently in his own Epistles (Rom 15:25;Rom 15:26; 1Co 16:1-4;2Co 8:1-4), throws abeautiful light on the truth of this History. (See PALEY’SHor Paulin).
and offeringsconnectedwith his Jewish vow: see Ac 24:18.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now after many years,…. Absence from Jerusalem; it was now about five and twenty years since his conversion, and most of this time he spent among the Gentiles; three years after it he went up to Jerusalem, and fourteen years after that, Ga 1:18 but it had now been some years since he had been there:
I came to bring alms to my nation; the collections which were made among the Gentile churches, particularly in Macedonia, for the poor saints at Jerusalem, Ro 15:25.
and offerings; either for the day of Pentecost, according to the usages of that feast, or the offerings on the account of the vow of the Nazarite, Ac 21:26. The Vulgate Latin version adds, “and vows”; unless the spiritual and evangelical sacrifices of prayer and praise can be thought to be meant, since the ceremonial law was now abrogated; though it is manifest the apostle did at some times, and in some cases, comply with the Jews in the observance of it, in order to gain some.
Fuente: John Gill’s Exposition of the Entire Bible
After many years (‘ ). “At an interval () of more () years” (than a few, one must add), not “after many years.” If, as is likely Paul went up to Jerusalem in Ac 18:22, that was some five years ago and would justify “” (several years ago or some years ago).
To bring alms ( ). Another (see in verse 11) example of the future participle of purpose in the N.T. These “alms” (on see on Matt 6:1; Matt 6:4; Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Cor 16:1-4; 1Cor 16:2; 1Cor 16:9; Rom 15:26) who were none the less Jews. “And offerings” ( ). The very word used in 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul’s original purpose to make these “offerings” before he came to Jerusalem (cf. 18:18). He came up to worship (verse 11) and to be present at Pentecost (20:16).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Now after many years,” (di’ eton de pleionon) “Then after many years,” after many years had passed; after I had been away from Jerusalem many years, and even out of Judea for several years, at least four or five years.
2) “I came to bring alms to my nation,” (elelmosunas poieson eis to ethnos mou paregenomen) “I arrived bringing alms to my nation of people,” to the Jews, not merely to Jewish Christians, though this was his primary concern, yet he knew they had those in their households, for whom they were responsible, who were not Christians. He cared for them all, saved and unsaved, 1Co 9:19-23; Rom 9:1-3; Rom 10:1-4; Rom 15:25-26; Act 20:16.
3).“And offerings.” (kai prosphoras) “And offerings,” special gifts. He had collected these from both Macedonia and Achaia (Greece) on the European continent, even as he had formerly directed such a project among those of Galatia, on the Asian continent, 1Co 16:1 A; 2Co 8:1-4; Gal 2:10. Offerings were made in connection with Jewish vows – He brought such offerings for worship, and for his own vow, and for others, Act 24:11; Act 24:18.
Fuente: Garner-Howes Baptist Commentary
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17. And after many years. His meaning is, that he had not of long time been at Jerusalem, but was conversant in other countries far distant, and that after long time he came now to bring alms, and to offer to God the sacrifice of thanks. Whereby doth also appear their want of good nature and their unthankfulness, because, seeing he had by all means deserved the goodwill of all the whole nation, they recompense him so evil. This place doth expound the former, where mention was made of worshipping. For it is certain that Paul came not purposely to offer in the temple, because he purposed to do that after he was come. But he doth only recite what the Jews found in him, which was of greatest weight for the matter which was now in hand. At length, when he saith that he was found in the temple doing this, and that having used first solemn purging, and, secondly, quietly without raising any tumult, he cleareth himself again of both crimes. For his purifying did witness that he did not pollute the temple; and, secondly, forasmuch as he did it quietly without any multitude, there was no suspicion of tumult. −
Fuente: Calvin’s Complete Commentary
(17) Now after many years.Four years had passed since the previous visit of Act. 18:22. The use of many in this instance may be noted as throwing light on Act. 24:10.
To bring alms to my nation, and offerings.The alms were, of course, the large sums of money which St. Paul had been collecting, since his last visit, for the disciples (possibly in part, also, for those who were not disciples) at Jerusalem. It is noticeable that this is the only mention in the Acts of that which occupies so prominent a place in the Epistles of this period. (See Rom. 15:25; 1Co. 16:1-4; 2Co. 8:1-4.) The manifestly undesigned coincidence between the Acts and the Epistles on this point has naturally often been dwelt on by writers on the evidences which each supplies to the other. The offerings were the sacrifices which the Apostle was about to offer on the completion of the Nazarite vow with which he had associated himself. There is, perhaps, a refined courtesy in St. Pauls use of the word nation (commonly used only of the heathen) instead of the more usual people. He avoids the term which would have implied a certain assumption of superiority to the magistrate before whom he stood. (See Notes on Mat. 25:32; Mat. 28:19.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Now Upon the charge of SACRILEGE Paul gives a brief statement of the facts, and challenges the counter proof. (Act 21:18-29.)
Many years Rather, after some years more, referring to the period of four years since Paul’s last previous visit to Jerusalem. (Act 18:22.)
Alms This incidental mention of alms is the only allusion to the fact that Paul was all this four years largely engaged in taking collections from his various Churches for the poor Christians at Jerusalem, of which mention is so frequently made in his epistles. (Rom 15:25-26; 1Co 16:1-4; 2Co 8:1-4. See note Act 11:29.) This is one of those undesigned coincidences, showing that both the Acts and Epistles are genuine documents.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Now after some years I came to bring alms to my nation, and offerings, among which they found me purified in the temple, with no crowd, nor yet with tumult.”
And what had brought him to Jerusalem? Why, he had come bringing charitable gifts to his nation, and offerings, which is why he was found in the Temple with his offerings, having gone through a process of purification, with no crowd with him and no tumult being caused. Does this sound like someone who wished to profane the Temple? All this could be verified from any who were present.
‘To my nation.’ He saw the church as the true nation of Israel (Mat 21:43). But there was probably no restriction put on the gift and the Christians would hardly have withheld help from needy fellow-Jews.
Fuente: Commentary Series on the Bible by Peter Pett
The conclusion of Paul’s defense:
v. 17. Now after many years I came to bring alms to my nation and offerings.
v. 18. Whereupon certain Jews from Asia found me purified in the Temple, neither with multitude nor with tumult,
v. 19. who ought to have been here before thee and object if they had aught against me.
v. 20. Or else let these same here say if they have found any evil doing in me while I stood before the Council,
v. 21. except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.
v. 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. Having disposed of the charges of the Jews and showing their utter untenableness, Paul now turns the tables upon his accusers and mentions some considerations which place them in a very unfavorable light. He states the purpose of the present trip. After a number of years, a matter of some eight or nine years, he had come up to bring alms to his nation, the collection which had been made in the congregations of Macedonia, Achaia, and Asia, and to offer sacrifices, the usual sacrifices of the festival, or he may include the offerings made for the sake of the Nazirite Jewish Christians. In the performance of these religious duties, after he had been purified in the Temple, certain Jews from Asia had found him, but not with a crowd which he might have been trying to incite to sedition, nor with any tumult which may have resulted from any intrigues of his. These Jews were the ones that had first seized him (a delicate correction of the statement of v. 5), and their place it would properly have been to be present at this trial and to make accusation if the words of Lysias had been obeyed. It was a very significant fact, as Paul indicates, that the only personal witnesses of what he did in the Temple were not present to testify against him. And to this telling shot Paul adds another semi-sarcastic remark. He challenges these very men present here to state what fault they found in him as he was standing before the Synedrion at the hearing of Lysias, unless it were regarding that one utterance when he cried out as he was standing there that it was on account of the resurrection of the dead that he was on trial today before them. This was a most effective taunt, since it would show Felix that they were moved against him by party jealousy, that the entire contention was about a matter in which the Jews themselves were at variance. Altogether, the defense of Paul was a brilliant justification of himself and his cause, utterly overthrowing the fabric of lies which Tertullus had reared. And Felix could not but feel this. But he acted in a characteristic way. He put off the Jews and remanded Paul for another hearing, as though it were not possible at once to pass a judgment of acquittal or condemnation before further inquiry in the matter. Felix had a more exact and detailed knowledge of the way, of the Christian religion, since he had not been blind all these years and there was a Christian congregation in Caesarea. He knew that the Christians were harmless, innocent persons. On the other hand, reasons of policy forbade his taking the part of Paul openly and thus provoking the enmity of the Jews. So he stated as the reason for his action that he must wait until Lysias, the chiliarch, came down, when he would be able to render a decision with reference to the testimony from all sides. Note: Felix here, like Pontius Pilate, is an example of an unjust judge, one that will indeed hinder gross violence, but at the same time courts the favor of the people and curtails the rights of the believers.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 24:17 . ] interjectis autem pluribus annis . The leads over to the defence on the special point of accusation in Act 24:6 . Regarding , after , [154] see on Gal 2:1 . Paul means the four years, which had elapsed since his last visit to Jerusalem, Act 18:22 . How does the very fact of this long alibi , preceding the short period of my present visit, witness against that accusation!
] for my nation . What a contrast in this patriotic love to the hostile calumnies of his accusers! And Paul might so speak, for the Greek and Asiatic contributions which he had brought (1Co 16:1 ff.; 2Co 8:9 ; Rom 15:25 ) were destined for the support of the Jerusalem Christians, who for the most part consisted of native Jews. If he conveyed alms for these , he assisted in them his nation , in doing which he cherished the national point of view, that the Gentiles , having become partakers of the spiritual blessings of the Jews , owed corporeal aid to these in turn (Rom 15:27 ).
] i.e. festival offerings . The performance of these had been among the objects of the journey. The taking on him the Nazarite offerings was only induced after his arrival by circumstances. Whether Paul defrayed the expenses of the Nazarite offerings from the contribution-moneys (Baumgarten), is neither here nor elsewhere said, and cannot be determined.
[154] Not while (in opposition to Stlting, Beitr. z. Exegese d. Paulin. Briefe , 1869, p. 163 f.), as if Paul would say: while I have done this (the . . .) already for several years ; which neither stands in the text, nor would be suitable after the already expressing far more. Bengel gives correctly the practical significance in this statement of time.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 Now after many years I came to bring alms to my nation, and offerings.
Ver. 17. To bring alms to my nation ] And therefore should have been better welcomed; a present makes room for a man,Pro 18:16Pro 18:16 . But it is God alone that fashioneth men’s opinions and affections: and therefore, Rom 15:31 , St Paul prayeth that this service of his might be accepted by the saints themselves. The Jews at this day send their alms yearly from all parts to Jerusalem for the maintenance of the praying poor that live there.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] refers back to the former , Act 24:14 . ‘But the matter of which they complain is this, that after an absence of many years,’ &c.
See 1Co 16:3-4 ; 2Co 8:9 . notes, ch. Act 20:4 .
Fuente: Henry Alford’s Greek Testament
Act 24:17 . : “many,” R.V., but margin, “some,” so Rendall: if Act 18:22 refers to a visit to Jerusalem (see note) at the close of the Apostle’s second missionary journey, the number expressed by would not exceed four or five. , see above on collection for the Saints at Jerusalem. .: not elsewhere used by Paul, who speaks of , , see on Act 10:2 . , Lucan, but cf. also 1Co 16:3 , for the word again used by St. Paul. : quite natural for St. Paul to speak thus of the Jewish nation, for the Jewish-Christian Church naturally consisted of Jews, cf. Rom 9:3 . For this allusion in Acts to the great work of the collection, and its evidential value, as corroborating the notices in the Epistles, see above on p. 422, and Paley, H.P. , chap. ii., 1. On this use of cf. 1Co 16:1 , 2Co 8:4 ; 2Co 9:1 ; 2Co 9:13 , Rom 15:26 , and see Deissmann, Bibelstudien , p. 113. : no mention is made of offerings as part of the purpose of St. Paul’s visit to Jerusalem, but we know that he came up to Jerusalem to worship, Act 24:11 , and to be present at the Feast of Pentecost, Act 20:16 , and even if he did not present some offering in connection with that Feast (a thank-offering as Bethge supposes), Dr. Hort’s view may well commend itself that the Apostle wished to make some offering on his own account, or it may be a solemn peace-offering in connection with the Gentile contribution for the Jewish Christians, and its acceptance, see on Act 21:26 , and also Weiss, in loco . The position of . seems against the supposition that we can take it simply with ., and in combination with it, as if both words referred to the collection for the Saints. Jngst would omit the words altogether, whilst even Hilgenfeld regards Act 24:17-21 as an addition of his “Author to Theophilus”.
Fuente: The Expositors Greek Testament by Robertson
many. Literally more. It was about five years since his previous visit. See App-180.
alms. See note on Act 3:2.
offerings. Greek. prosphora. See note on Act 21:26.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] refers back to the former , Act 24:14. But the matter of which they complain is this, that after an absence of many years, &c.
See 1Co 16:3-4; 2 Corinthians 8, 9. notes, ch. Act 20:4.
Fuente: The Greek Testament
Act 24:17. , many) He, who was long away, could not have been planning revolution; but ought to have been received with kindness, especially as he was about to present an offering of alms.
Fuente: Gnomon of the New Testament
a Trembling but Venal Judge
Act 24:17-27
The case had broken down. Pauls statement of faith and the absence of confirmatory evidence directly contradicted the only charge against him. Felix dared not hand over Paul as guilty, and he was equally unwilling to offend the high priests party; so he postponed his decision. In the meantime Pauls custody was not to be severe. His friends might freely see him, and the long hours were doubtless lightened by visits from Luke and Aristarchus, Philip the evangelist, and other members of the local Christian community.
At first the governor was prepossessed in Pauls favor. He had some intimate knowledge concerning the tenets of the early Church, Act 24:22. He had studied it as an intellectual system, and was interested to have opportunity for conversation with its foremost exponent. But his illicit union with Drusilla, whose husband was living, and his hope to receive a bribe from Pauls friends, made him obtuse and dead to the claims of Christ. Paul, on the other hand, seemed oblivious to any thought of himself or of his dependence on the governors whim, and used his one opportunity in seeking the salvation of this weak and sordid soul. It was in vain. Felix was anchored to a mudbank and would not avail himself of the rising tides of life about him.
Fuente: F.B. Meyer’s Through the Bible Commentary
to bring: Act 11:29, Act 11:30, Act 20:16, Rom 15:25, Rom 15:26, 1Co 16:1, 1Co 16:2, 2Co 8:9, Gal 2:10
offerings: Act 21:26
Reciprocal: Ezr 1:4 – let the men Isa 60:5 – forces Zep 3:10 – General Zec 6:10 – which Mat 6:2 – when Luk 11:41 – rather Act 19:21 – to go Act 23:5 – I wist Act 24:11 – to worship Act 25:8 – Neither 2Co 8:4 – the ministering
Fuente: The Treasury of Scripture Knowledge
7
Act 24:17. The alms refers to the collections that were made by the various churches (Rom 15:25-31; 1Co 16:1-4). The offerings were according to some Jewish customs that Paul still had the right to perform as a Jew, since they were both secular and religious, and Paul did them as the former.
Fuente: Combined Bible Commentary
Act 24:17. Now after many years I came to bring alms to my nation, and offerings. The Greek word , translated many, rather signifies several. Some four years had elapsed since the apostles last visit to the Holy City (chap, Act 18:22). The alms here alluded to were those sums of money Paul and his companions (notably Titus the Gentile) had been collecting for a long time past with vast pains in the churches of Macedonia and Achaia for the relief of the impoverished church of Jerusalem. Here, and here only in this casual way, do we find a mention of this generous work of which we hear so much in the epistles of St. Paul written in this period of his life. Paley (Hor Paulina) calls attention to this as to one of the more striking of those undesigned coincidences which exist between the Epistles and the Acts, and which furnish us with an independent but at the same time most powerful proof of the credibility of the New Testament writers. The offerings () which he also came to bring were for the temple and its services: they included the usual sacrifices customary at the feast of Pentecost, and also those special contributions which were part of the Nazarites vow (chap. Act 21:23-26). Paul is here replying to the third charge alleged by the advocate Tertullus, viz. that he attempted to profane the temple; so he mentions what brought him at that Pentecost feast to Jerusalema strange purpose indeed for one intending to do dishonour to the holy house on Mount Zion! He came to show his love to his people, the suffering Jewish Christians of the Holy City, bringing them alms painfully and wearily gathered from many a poor and struggling foreign Gentile congregation, and at the same time to worship in the ancient temple of his God, while he laid his offerings before its altars at the season of the time-honoured Pentecost festival.
Fuente: A Popular Commentary on the New Testament
The apostle had vindicated himself from the charge and imputation of sedition and heresy before: he comes now to clear himself of the third charge, namely, the profanation of the temple; in order whereunto he declares, that he had not been a long time at Jerusalem before this journey: and that he now came to bring alms to the poor Jews that were converted to Christianity: he acknowledges that at this time he went into the temple, yet not to profane it, but to perform those rites in it which the law of the Jews required of such as had the vow of Nazarites upon them. Thus the apostle cleared himself of all that was objected against him, and made it evidently appear to the face of his enemies, that all the accusations brought against him were false and clamorous.
Learn thence, That generally the accusations laid by the malicious to the charge of the innocent, are nothing but empty noise and clamour.
Having thus vindicated himself to their faces, he next makes an appeal to the consciences of his accusers; whether there was any thing of moment charged upon him more than this, That he professed and believed the resurrection of the dead.
Thus bravely did the apostle plead his own cause here, or rather the Spirit of God that spake in him, though Satan had got the high priest Ananias, and his eloquent orator Tertullus, to implead and impeach St. Paul; yet behold with what a flood of truth and eloquence doth the apostle vindicate his own innocence. Magna est Veritas & praevalebit: “Great is the truth, and will finally prevail.”
Fuente: Expository Notes with Practical Observations on the New Testament
Act 24:17-21. Now after many years, &c. They have represented me as a profane and lawless person, as if I had thrown contempt upon religion, and done them a great deal of wrong; but so far have I been from doing any thing to injure the Jews, to whom by birth I belong, or from attempting to profane the temple, as these my enemies falsely pretend, that I have given many public and important proofs of my particular regard for the good of my country, and of the veneration that I have for all that is sacred. Accordingly, after several years Which I had spent in other parts; I came to bring alms to the poor of my nation Which I had been collecting for them in the Gentile provinces where I had any interest; and offerings To God, which I proposed to make by assisting some Nazarites to discharge their vow, according to the law; whereupon At the very time when I was thus employed; certain Jews from Asia Who raised the first outcry against me; found me purified in the temple That is, performing such things as the law required, and in which the legal purification of Nazarites consisted; neither with multitude Attending me; nor with tumult Made by me; the multitude being of their own gathering together, and the tumult, if any, being made by themselves. So that there was no colour for the charge brought against him, but evidence sufficient against it. And it was very unreasonable and hard, 1st, To accuse him as an enemy to their nation, when, after long absence from Jerusalem, he came to bring alms to it, money which he had collected among his friends for the relief of the poor at Jerusalem; and, 2d, To accuse him of having profaned the temple, when he brought offerings to the temple, and was found purifying himself therein, according to the law, and that in a very quiet and orderly manner. And as to what was, perhaps, suggested to Felix, that he had brought Greeks into the temple contrary to their law, he challenges them to prove it. Those Jews of Asia, says he, who were the causes of all the tumult, confusion, and violent proceedings, ought to have been here before thee As being the only proper witnesses of the facts, if there were any which could justify their laying violent hands upon me. These, however, were now absent, probably because they knew they could not make good their charge against him, and were conscious of having injured him by their accusation; and doubtless Felix so understood it. As for the other Jews, they could only testify on the report of others, or give hear-say evidence, which could not be sufficient in any cause or court. Or else let these same here say Paul is willing to allow the validity of the testimony of the Jews present, about such things as they themselves had been eye or ear witnesses of, namely, of what had passed in the council when Paul was brought before it; if they have found any evil-doing in me Any crime committed by me, or any thing done or said, for which I merit punishment. Except it be for this one voice As if he had said, Let them object, if they can, any other fault; that I cried, standing among them, Touching the resurrection of the dead I am called in question Which, nevertheless, was the real truth. And, if my affirming it be a fault for which I must suffer, I acknowledge it, and there needs no other proof. But as that was one of the great articles of the national faith, he could not be blamed, either for maintaining it, or for asserting that God had given a proof of it, in the resurrection of Jesus from the dead.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 10
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 17
After many years; after an absence of many years.
Fuente: Abbott’s Illustrated New Testament
24:17 {4} Now after many years I came to bring alms to my nation, and offerings.
(4) Paul in conclusion tells the things thing which was truly done, which Tertullus before him had corrupted in various ways.
Fuente: Geneva Bible Notes
Rather than desecrating the temple (Act 24:6) Paul said he had returned to Jerusalem to give money to the Jews there and to present worship offerings in the temple. His gift was for the Jewish Christians in Jerusalem. Yet since Paul’s desire was that they would evangelize the unsaved Jews there, he could honestly say that he had brought alms to his nation. [Note: Adolph Harnack, The Date of the Acts and of the Synoptic Gospels, p. 74.] "Alms" refers to the collection for the poor Jewish Christians, and "offerings" to Paul’s paying the expenses of the four men who had taken a vow (Act 21:23-26). He had completed the purification rites in an orderly manner when other Jews stirred up dissension and started a riot.