John Chrysostom — Commentary on Scripture

Acts 24:4-5

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

Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: Having found this fellow, a mover of sedition, say they, among all the Jews throughout the world. Had he been such, they would have proclaimed him as a benefactor and saviour of the nation! And a ringleader of the sect of the Nazarenes. They thought this likely to tell as a reproach - of the Nazarenes: and by this also they seek to damage him - for Nazareth was a mean place. And, we have found him, say they: see how maliciously they calumniate him: found him, as if he had been always giving them the slip, an…

Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: Having found this fellow, a mover of sedition, say they, among all the Jews throughout the world. Had he been such, they would have proclaimed him as a benefactor and saviour of the nation! And a ringleader of the sect of the Nazarenes. They thought this likely to tell as a reproach - of the Nazarenes: and by this also they seek to damage him - for Nazareth was a mean place. And, we have found him, say they: see how maliciously they calumniate him: found him, as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple!

Acts 24:6

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

Who also hath gone about to profane the temple; whom we took, and would have judged according to our law. See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us.

Acts 24:7

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

Then comes the accusation against Lysias. “It was not right for him,” he says, “to drag him away with great violence.” … “He tried,” he says, “to profane the temple,” but [Tertullus] does not say how. He also magnified what concerned Paul, but see how he diminished what concerned him. “We seized him,” he says, “and would have judged him according to our law.” He claims that it was unpleasant to them to come to foreign courts and that they would have not given trouble to [Felix], if he had not forced them, and that it was not right for Lysias to take Paul away. “These,” he says, “were in fact offenses against us, because the trial ought to have taken place among us.” See now the rest as a confirmation that things were so, “with great violence,” he says. That, indeed, was violence. “From him,” he says, “you will be able to learn.” … He puts Paul in the position to become his own accuser. “From him,” he says, “you will be able to know by judging.” And the very witnesses of the things that were said, they are the accusers—they are the witnesses and the accusers.

Acts 24:8-9

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

By examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so. See, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers.

Acts 24:10

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

Then Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do the more cheerfully answer for myself. This is not the language of flattery, his testifying to the judge's justice: no, the adulation was rather in that speech of the orator, By thee we enjoy great quietness. If so, then why are ye seditious? What Paul sought was justice. Knowing thee to be a just judge, I cheerfully, says he, answer for myself. Then also he enforces this by the length of time: that he had been judge of many years. Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet just, that he Felix might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation.

Acts 24:11

Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.

Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And what is this? It means, that I could not immediately have raised a commotion. Because the accuser had nothing to show as done in Jerusalem, observe what he said: among all the Jews throughout the world. Therefore it is that Paul here forcibly attracts him - to worship, he says, I came up, so far am I from raising sedition - and lays a stress upon this point of justice being the strong point.

Acts 24:12

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

And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city; which in fact was the truth. And the accusers indeed use the term ringleader, as if it were a case of fighting and insurrection; but see how mildly Paul here answers.

Acts 24:14-15

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. The accusers were separating him as an alien, but he identifies himself with the Law, as one of themselves. Believing, he says, that there will be a resurrection: now a man who believed a resurrection, would never have done such things - which resurrection they themselves also allow. He does not say it of them, that they believe all things written in the Prophets: it was he that believed them all, not they: but how all, it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, Believing, he does virtually introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition.

Acts 24:16

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

And in this, do I exercise myself, to have always a conscience void of offence toward God and toward men. This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offence with God. Having, he says, a conscience void of offence both toward God, and toward men.

Acts 24:17-18

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

Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult. Why then camest thou up? What brought thee hither? To worship, says he; to do alms. This was not the act of a factious person. And for the cause of his going up, I came, he says, to bring alms to my nation and offerings. How then should I have troubled those, for the bringing offerings to whom I had come so long a journey? Neither with multitude, nor with tumult. Everywhere he does away the charge of sedition.

Acts 24:19

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

Then also he casts out their person: but, says he, they that found me, were certain Jews from Asia, who ought to have been here before thee, and object, if they had ought against me. He also does well to challenge his accusers who were from Asia, Who ought to accuse before thee, etc., but he does well also not to reject this either.

Acts 24:20-21

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

Or else let these same here say, if they have found any evil doing in me while I stood before the council, 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. For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all. Of the resurrection of the dead, says he, am I this day called in question. And not a word said he of what he had to say, how they had conspired against him, had violently kept him, had laid wait for him - for these matters are of course spoken of by the tribune - but by Paul, though there was danger, not so: no, he is silent, and only defends himself, though he had very much to say. In which alms, says he, they found me in course of purifying in the Temple. Then how did he profane it? For it was not the part of the same man both to purify himself and worship and come for this purpose, and then to profane it.

Acts 24:22-23

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.

See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took him away with violence, Felix, he says, deferred them. "Having knowledge of that way:" that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been too barefaced. "And to let him have liberty, and to forbid none of his acquaintance to minister to him." So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul.

Acts 24:24 · 2 passages

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.

And his wife also hears, together with the governor. This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty.

See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? "Expecting," it says, "that money should have been given him." Observe how he does not hide here the mind of the judge. "Wherefore he sent for him," etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but ("he reasoned," it says,) "of righteousness, and of the coming judgment," and of the resurrection. And such was the force of his words, that they even terrified the governor.

Acts 24:25

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.

Paul's reasoning "concerning righteousness" was directed against the well-known injustice of a prince of whom Tacitus says that he acted as if there were no penalty for villainy. His reasoning "concerning self-control" was in opposition to his sensuality. He had unlawfully married Drusilla who was the wife of Azizus, the king of Emesa. His references to the judgment to come might well have been directed against the governor's murder of Jonathan, the high priest.

Acts 24:26-27

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.

"Go thy way," he says, "for this time: when I have a convenient season, I will call for thee." Observe his hardness of heart: hearing such things, "he hoped that he should receive money from him!" And not only so, but even after conversing with him - for it was towards the end of his government - he left him bound, "willing to show the Jews a pleasure": so that he not only coveted money, but also glory. How, O wretch, canst thou look for money from a man who preaches the contrary? But that he did not get it, is evident from his leaving him bound; he would have loosed him, had he received it. "Of temperance," it says, he reasoned; but the other was hankering to receive money from him who discoursed these things! And to ask indeed he did not dare: for such is wickedness: but he hoped it. "And when two years were completed," etc., so that it was but natural that he showed them a pleasure, as he had been so long governor there.

Acts 25:1-3 · 2 passages

Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.

"Now when Festus was come into the province," etc. At the very beginning, the priests came to him, who would not have hesitated to go even to Caesarea, unless he had been seen immediately coming up, since immediately on his arrival they come to him. And he spends ten days, in order, I suppose, to be open to those who wished to corrupt him with bribes. But Paul was in the prison. "They besought him," it says, "that he would send for him": why did they desire it as a favor, if he was deserving of death? But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, "desiring to have judgment against him." They wanted to induce him to pass sentence now immediately, being afraid of Paul's tongue.

This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. Here now God's providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not.

Acts 25:4-6

But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither.

What are ye afraid of? What are ye in such a hurry? In fact, that expression, "that he should be kept" shows this. Does he want to escape? "Let them therefore," he says, "which among you are able, accuse him." Again accusers, again at Caesarea, again Paul is brought forth. And having come, immediately "he sat on the judgment-seat" with all his haste: they so drove, so hurried him.