4<\/strong>. be not tedious<\/em> ] The notion in the verb is that of stopping a person’s way and so hindering him. Tertullus would imply that Felix was so deeply engaged in his public duties that every moment was precious.<\/p>\n Be not further tedious unto thee – <\/B>By taking up your time with an introduction and with commendation.<\/P><\/p>\n Verse 4<\/span>. That I be not farther tedious unto thee<\/B><\/I>] That I may neither trespass on thy time<\/I>, by dwelling longer on this subject, nor on thy modesty<\/I>, by thus enumerating thy beneficent deeds.<\/P> <\/P> Hear us of thy clemency<\/B><\/I>] Give us this farther proof of thy kindness, by hearkening to our present complaint. The whole of this exordium was artful<\/I> enough, though it was lame<\/I>. The orator had certainly a very bad cause<\/I>, of which he endeavoured to make the best<\/I>. Felix was a bad man and bad governor; and yet he must praise him, to conciliate his esteem. Paul was a very good man<\/I>, and nothing amiss could be proved against him; and yet he must endeavour to blacken him as much as possible, in order to please his unprincipled and wicked employers. His oration has been blamed as weak, lame<\/I>, and imperfect<\/I>; and yet, perhaps, few, with so bad a<\/I> cause<\/I>, could have made better<\/I> of it.<\/P><\/p>\n Be not further tedious unto thee; <\/B>hinder thee, or take thee away from other occasions: this is another artifice of an orator, to promise brevity, especially when he speaks to men of employment or business. <\/P> <\/p>\n Notwithstanding, that I be not further tedious unto thee<\/strong>,…. Suggesting, that he could say a great deal more under this head, but, for brevity sake, should omit it; and because he would not tire his patience, and hinder business going forward:<\/p>\n I pray thee, that thou wouldst hear us of thy clemency a few words<\/strong>; he praises him for his humanity and good nature, and for his patience in hearing causes, and promises him great conciseness in the account he should give him; and entreats that, according to his wonted goodness, he would condescend to hear what he had to lay before him; all which was artfully said to engage attention to him.<\/p>\n That I be not further tedious unto thee <\/B> ( <\/SPAN><\/span>). Koine<\/I> verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4<\/span>; 1Thess 2:18<\/span>; Gal 5:7<\/span>; Rom 15:22<\/span>; 1Pet 3:7<\/span>). “That I may not cut in on or interrupt thee further ( <\/SPAN><\/span>) in thy reforms.” Flattery still.<\/P> Of thy clemency <\/B> ( <\/SPAN><\/span>). Instrumental case of old word from <\/SPAN><\/span> and this from <\/SPAN><\/span> and <\/SPAN><\/span> (reasonable, likely, fair). “Sweet Reasonableness” (Matthew Arnold), gentleness, fairness. An <\/SPAN><\/span> man is “one who makes reasonable concessions” (Aristotle, Eth<\/I>. V. 10), while <\/SPAN><\/span> is “one who insists on his full rights” (Plato, Leg<\/I>. 757 D) as translated by Page.<\/P> A few words <\/B> (<\/SPAN><\/span>). Old adverb from <\/SPAN><\/span>, to cut together (short), abbreviate. Like <\/SPAN><\/span> in Heb 13:22<\/span>. In N.T. only here and Mr 16<\/span> (shorter conclusion). <\/P> <\/p>\n Be tedious [] <\/SPAN><\/span>. See on hindered, 1Pe 3:7<\/span>. The meaning is, rather, ” that I may not further hinder thee, or detain thee. <\/P> Clemency [<\/SPAN><\/span>] See on gentle, 1Pe 2:18<\/span>. <\/P> A few words [] <\/SPAN><\/span>. Lit., concisely. From suntemnw, to cut down or cut short.<\/P> <\/p>\n <\/strong><\/p>\n 1) Notwithstanding, that I be not further tedious unto thee,”<\/strong> (hina de me epi pleion se egkopto) “Yet, in order that I may not hinder you anymore,” may take up no more of your busy and valuable time or schedule; Tertullus thus suggests that Felix was so engaged in public duties that he would not deprive him of a moment of it more than necessary, making Felix feel important.<\/p>\n 2) “I pray thee that thou wouldest hear us,”<\/strong> (parakalo akousai se hemon) “I appeal to you to hear us,” to give a responsive hearing to me, and my colleague elders, from up at Jerusalem.<\/p>\n 3) “Of thy clemency a few words.”<\/strong> (suntomos te se epieikeia) “Very briefly in your forbearance,” in your equity, your fair play, as opposed to strictly following the law, a thing that Tertullus, the grandiloquent flattering orator feared in this case.<\/p>\n (4) That I be not further tedious . . .<\/strong>Better, that I may not detain thee too long.<\/em> Here again we note the tact of the sycophant. He speaks as if obliged to restrain himself from the further panegyrics which his feelings would naturally prompt.<\/p>\n Of thy clemency . . .<\/strong>The Greek word expresses the idea of equitable consideration. The epithets of the hired orator stand in striking contrast with the righteousness, temperance, and judgment to come, of which the Apostle afterwards spoke to the same ruler.<\/p>\n 4<\/strong>. <\/strong> Tedious<\/strong> Tertullus did not fear that his compliments had grown to a tedious length, but that his coming accusations may. His charges are three: sedition, heresy, and sacrilege.<\/p>\n “But, that I be not further tedious to you, I entreat you to hear us of your clemency a few words.”<\/p>\n He then assures Felix that his case will not take too long (we probably only have the gist of it) for he does not want to bore him. But he hopes that nevertheless he will listen to him patiently as he will only be saying ‘a few words’. (Felix probably knew from this that he was in for a long, boring peroration).<\/p>\n Act 24:4<\/span><\/em><\/strong>. <\/strong>Notwithstanding,<\/em><\/strong><\/strong> Or, But.<\/em> <\/p>\n Act 24:4<\/span> . That, however, I may not longer<\/em> (by a more lengthened discourse than I shall hold) detain thee<\/em> , keep thee from thy business. On , see Valckenaer, Schol<\/em> . p. 600 f. , as in Act 20:9<\/span> ; Jdt 13:1 . See on Act 4:17<\/span> . Comp. Plat. Rep<\/em> . p. 572 B: .<\/p>\n is not to be supplied with (Kuinoel, Olshausen, and others), but it contains the definition of measure to . The request for a hearing<\/em> of brief duration is, at the same time, the promise of a concise discourse.<\/p>\n <\/em><\/p>\n .] with thy<\/em> (thine own peculiar) clemency<\/em> (see on 2Co 10:1<\/span> ).<\/p>\n 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. That I be not further tedious unto thee<\/strong> ] Gr. , that I hinder thee not in thine haste to other businesses; that I put not a stop to thy praise worthy proceedings, by a troublesome prolixity, &c. Thus he cunningly insinuateth into the judge’s affections; which is one of the rhetorical precepts: and another is (Tertullus likely had learned it out of Cicero), Non ad veritatem solum, sed etiam ad opinionem eorum qui audiunt, accommodanda est oratio.<\/em> An orator may make a little bold with the truth to give his hearers content. Socrates in his apology, “My lords” (said he to his judges), “I know not how you have been affected with mine accusers’ eloquence while you heard them speak; for my own part, I assure you that I, whom it toucheth most, was almost drawn to believe that all they said, though against myself, was true: when they scarcely uttered one word of truth.” <\/p>\n 4. <\/strong> <\/strong> ] viz. than the matter demands: too long.<\/p>\n <\/strong><\/p>\n <\/strong> .] See reff.<\/p>\n <\/strong> ] As Meyer observes, we need not supply , but take . as the measure of the time implied in .<\/p>\n Act 24:4<\/span> . : autem<\/em> , “innuit plura dici potuisse in laudem Felicis,” Bengel. , impedire<\/em> , as if Felix was so busy in his reforms that Tertullus would not interrupt him, but see critical note, cf.<\/em> Rom 15:22<\/span> , Gal 5:7<\/span> . , cf.<\/em> Act 4:17<\/span> , Act 20:9<\/span> ; in 2Ti 2:16<\/span> ; 2Ti 3:9<\/span> , with the opposite verb . : so in classical Greek, with , ; in Jos., c. Apion.<\/em> , i., 1, 6, with and , see Wetstein on Rom 9:28<\/span> , cf.<\/em> 2Ma 2:31 , for the adjective and for the adverb, Pro 13:23<\/span> , 3Ma 5:25 ; “est hc communis oratorum promissio” (Blass). : only in Luke and Paul, see 2Co 10:1<\/span> , “pro tua dementia,” Vulgate, derived from , cedo<\/em> , it properly might be rendered yieldingness;<\/em> equity as opposed to strict law; so Aristotle sets the against the , Eth. Nic.<\/em> , v., 10, 6. It is often joined with , . Its architype and pattern is to be found in God, cf.<\/em> Wis 12:18 , 2Ma 2:22 ; 2Ma 10:4 R., Psa 85:5<\/span> , and so also in Psalms of Solomon<\/em> , Act 5:14<\/span> . The word also occurs, Bar 2:27 , Song of the Three Children, Act 24:19<\/span> (Dan., LXX and Theod. 3:42), where it is used of God, also in Wis 2:19 , Mal 3:15<\/span>Mal 3:15<\/span> ; 3Ma 7:6 . For a valuable account of the word see Trench, Synonyms<\/em> , i., p. 176 ff.<\/p>\n Notwithstanding = But. <\/p>\n that = in order that. Greek. hina. <\/p>\n be . . . tedious unto = hinder. Greek. enkopto. Occ here, Rom 15:22. Gal 1:5, Gal 1:7. 1Th 2:18. 1Pe 3:7. <\/p>\n further. Literally for (Greek. epi. App-104) more (time). <\/p>\n pray. Greek. parakaleo. App-134. <\/p>\n that thou wouldest = to. <\/p>\n of = in. Dative case. <\/p>\n clemency. Greek. epieikia. Only here and 2Co 10:1. <\/p>\n a few words = concisely. Greek. suntomos. Only here. A medical word. <\/p>\n 4. ] viz. than the matter demands: too long.<\/p>\n .] See reff.<\/p>\n ] As Meyer observes, we need not supply , but take . as the measure of the time implied in .<\/p>\n Act 24:4. , but) He implies that more might have been said in praise of Felix. Understand , indeed, in Act 24:3, to answer to here.<\/p>\n that: Heb 11:32 <\/p>\n Reciprocal: Lev 19:16 – stand Jer 26:11 – saying Act 26:3 – to hear<\/p>\n Act 24:4. Notwithstanding, that I be not further tedious unto thee. It were as though the advocate saw signs of impatience in the unrighteous judge before him. Felix, who was with all his faults an able man, could not avoid discerning the shameless nature of the lying words of the unprincipled plausible orator.<\/p>\n I pray thee that thou wouldest hear me of thy clemency. One falsehood more did Tertullus think proper to introduce into his harangue. The clemency of Felix, to which as a well-known characteristic feature of the governors conduct he alluded, was perhaps the last point he ought to have dwelt on in that cruel selfish life.<\/p>\n Act 24:4-9. Notwithstanding, that I be not further tedious , that I may not trouble thee any further, by trespassing either on thy patience or modesty. The eloquence of Tertullus was as bad as his cause; a lame introduction, a lame transition, and a lame conclusion! Did not God confound the orators language? I pray that thou wouldest hear What we have to offer; of thy clemency With thy usual candour and well-known goodness. For we have found this man a pestilent fellow Or rather, a pestilence, or plague, as signifies; a man infecting others with pernicious principles, and spreading mischief wherever he comes; and a mover of sedition among all the Jews Rendering them disaffected to the government, and exciting them to rise in rebellion against it; and a ringleader of the sect of the Nazarenes A term of reproach, which, it seems, was given to the disciples of Christ even at that early period. Who also hath gone about to profane the temple <\/p>\n By bringing heathen into it. Tertullus artfully mentions this, as the most express fact he had to charge upon him, as he knew that the Romans allowed the Jews a power of executing, even without forms of law, any person who should be found in such an act of profanation; and he seems to have intended to make a merit of their moderation, that they intended, nevertheless, fairly to have tried him, and not to have destroyed him on the spot, as Lysias had justly charged them with attempting to do. And it is observable, that Tertullus nowhere expressly avows so much as a design to have put Paul to death, though it was undoubtedly intended. Doddridge. Thus, after a fawning preface, Tertullus prefers charges against Paul, for which there was not the shadow of a foundation, except that he was a leading person among the Nazarenes, or Christians. For that he had moved the Jews to sedition against the government, or that he went about to profane the temple, was utterly false; (see Act 21:28;) and so it was also, that they took him to judge him according to their law; for they took him by violence, and drew him out of the temple, and went about to kill him without any judicial process. In short, the whole accusation, together with the circumstances by which the orator aggravated it, were all mere fictions, of which he offered no proof whatever, only that (Act 24:9) the Jews Namely, the high-priest and the elders; assented, saying that these things were so.<\/p>\n See notes on verse 2<\/p>\n Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 4. be not tedious ] The notion in the verb is that of stopping a person’s way and so hindering him. Tertullus would imply that Felix was so deeply engaged in his … Continue reading “Exegetical and Hermeneutical Commentary of Acts 24:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27732","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27732","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27732"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27732\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27732"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27732"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27732"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"