Commentary on Acts, Part 2 · Chapter 24
CHAP. XXIIII.
1 ANd after fiue dayes the chiefe Priest Ananias came downe with the Elders and one Tertullus a Rhetorician, who came before the Gouernour against Paul.
2 And when Paul was called forth Tertullus began to accuſe him, ſaying, Seing that we liue in great peace by meanes of thee, and ſeing many things are restored in this nation by thy prouidence:
3 That allow we euer and in all places most noble Felix, with all thanks.
4 But least I become tedious vntounto thee, I pray thee heare vsus a little of thy courteſie.
5 For we hauehave found this man a pestilent fellow, and a mouer of debate vntounto all the Iewes throughout the whole world, and an authour of the ſect of the Nazarites.
6 Who did alſo goe about to pollute the Temple: whom when we had taken, wee would hauehave iudged him according to our Law.
7 But the chiefe Captaine Lyſias came vponupon vsus, and with great violence tooke him from vsus.
8 Commaunding his accuſers to come downe vntounto thee, of whom thou maiest, if thou wilt enquire, know the certaintie of all theſe thinges, whereof wee accuſe him.
9 And the Iewes added, ſaying, that theſe things were ſo.
1 Seing Ananias goeth downe to Ceſarea to accuſe Paul, it maketh the coniecture more probable, which I brought before touching his Prieſthood. For it was not meet for the higheſt Prieſt to take ſuch a iorney: Therefore ſome other man was higheſt Prieſt at that time: and Ananias being one of the chiefe Prieſts, foraſmuch as he was in great authoritie and was withall a ſtout man, did take this ambaſſage vponupon him. He bringeth with him a traine and that of the worſhipfull companie of Elders, that the Gouernour might be moued with their verie pompe to condemne Paul. But foraſmuch as Paul did vſe no eloquence, they had no neede to hire a Rhetorician, to contend with him in eloquence. Moreouer they did exceede both in dignitie and alſo in multitude, ſo that it was an eaſie matter for them to oppreſſe a poore man, and ſuch a one as was deſtitute of mans helpe. Therefore it was a ſigne of an euill conſcience, in that ſeing they were men of great experience, exerciſed in publike affaires, and skilfull in matters pertaining to courts, they hyre a Rhetorician. Eloquence is I confeſſe, the gift of God: but in this matter they went about nothing elſe but to deceiue the iudge therewith. And Luke declareth this therefore, that wee may know that the Iewes did omit nothing, whereby they might oppreſſe Paule: and that they might not onelyonly prooue him giltie, but ſo daſh him out of countenance, that he might not be able to defend himſelfe: and ſo let vsus conſider that it came to paſſe by the wonderfull prouidence of God, that Paul did ſo ſtoutly endure ſuch ſore aſſaultes. Wherefore if it ſo fall out at any time that a godly man being alone be beſet with a great number of enimies, let him call to minde this hiſtorie, and let him bee of good courage.Pſal. 27.3. As Dauid doeth likewiſe exhort vsus by his owne example, If tentes were pitched about mee, I will not feare, becauſe thou art with me.
2 Seeing wee liue in great peace. Tertullus vſeth a preface nothing appertinent to the matter, becauſe hee commendeth Felix his wiſedome and vertues, that hee may purchaſe fauour. Therefore it is a filthie and flattering Exordium not that I am of their minde who reprehende Tertullus for ſpeaking the iudge faire, and for ſeeking to winne his fauour. For it is not alwayes diſagreeing with the right and lawfull forme of pleading, to commende the iudge: and there may reaſons be brought on both ſides (as they ſay) touching this matter. But I miſlike nothing but this which is altogither corrupt. For the Rhetorician doth inſinuate himſelfe vnderunder falſe praiſes, that hee may darken the matter which is called in queſtion. For to what ende doeth he ſpeake of peace and a wel ordered ſtate, ſaue onelyonly that Felix may think that the ſafetie of Iudea conſiſteth in condemning Paul, and that he may examine the matter no further? Moreouer it appeareth by Ioſephus how couetouſly, cruelly, and voluptuouſly Felix behaued himſelfe in that prouince. The vnworthy and tragicall murthering of the higheſt Prieſt Ionathas, becauſe he ſet himſelfe againſt his diſſolute tyranny, was alreadie paſt: and finally almoſt at the very ſame time Claudius Caeſar was enforced with the complaints of the whole nation, to put Feſtus in his place, and to call him to anſwere for himſelfe.
Therefore we ſee how ſhamefullie this oratour did lie. And ſeeing all Pauls aduerſaries ſing the ſame ſong, we ſee that they bee blinded with hatred and malice, and that they trecherouſly betray the ſtate of their countrie: neither doe they paſſe what befall them ſo Paule may die the death. Where Eraſmus tranſlateth it, Many thinges are well done, the olde interpreter ſeemeth to come nearer vntounto Paule his meaning, who ſaieth, that catorthomata are wrought, which ſignifieth as much as reformations or dreſſings. Therefore Tertullus commendeth the induſtrie of Felix, becauſe he had cleanſed Iudea from many corruptions, and he reſtored many things, which would otherwiſe hauehave decayed. To wit, to the ende he may the more greedily ſeeke to purchaſe the fauour of the nation (which he knew was otherwiſe offended with him) by the death of one man.
5 For wee founde this man. Tertullus dooth aime at a double marke. The firſt is this, that Paul may be deliuered to the Iewes, becauſe they be very skilfull in matters which concerne the worſhip of God and the Lawe of Moſes. But and if hee denie this, hee layeth to his charge a crime worthie of death, becauſe hee procured contention among the people. They knewe that the Romanes did hate nothing more: therefore they vrge that the ſoreſt againſt Paule. This doeth Tertullus amplifie when hee ſaieth, that Paul had moued the Iewes throughout the whole worlde. But I wonder why hee addeth that he is the authour or chiefe of the ſect of the Nazarites: which we know was rather a praiſe than a diſpraiſe among the Iewes. I thinke that they meane not thoſe who according to the olde and lawfull cuſtome of the Lawe did conſecrate themſelues to God: but thoſe troubleſome murtherers, who did alſo vaunt and boaſt that they were zealous men. Some thinke that Nazarites are heere put for Chriſtians: which may verie well bee. But if wee like the former expoſition better, hee doeth craftilie laye to Paule his charge that hee was one of that ſecte which the Romaines did hate. For where as theſe zealous men woulde aboue all other hauehave beene counted for notable obſeruers of the Lawe, they aduanced a colour of zeale as a banner to ſtir vp the minds of the common people. Neuertheleſſe theſe good men who are ſo zealous ouer their libertie, doe not ſpare the chiefeſt maintainers thereof, ſo they may cauſe Paul to be hated by meanes of them. They would hauehave commended the Nazarites as couragious defenders of the Lawe, if it had not bin in this matter, but now, as if they did infect the whole world, they ſeeke to bring vponupon Paul great reproch by ſaying that he is one of them. Moreouer they ſlaunder Paul impudently, for no man did thinke that he was guiltie of that crime. Therefore they lay to his charge no leſſe wickedly than maliciouſly a crime which they take vp at their foote and inuent without all colour. But ſuch is the careleſſe ſecurity of hypocrits, that they thinke they may do whatſoeuer they will, ſo they colour their doings with zeale.
6 Who went about to pollute the Temple. It was a light and almoſt a friuolous accuſation to lay this to his charge before the Romane Gouernour, who could hauehave wiſhed that the Temple had bin turned topſituruie. But becauſe nothing was more fit for procuring vprores than the polluting of the Temple, he doth craftily accuſe Paul thereof: as if hee ſhould ſay, that it was no thankes to him that Ieruſalem was not on an vprore: and that hee carried ſuch a firebrande as might hauehave procured ſore hurt, if hee had not beene preuented. Alſo he includeth that other thing, that becauſe Paul had offended in matters of religion, it did belong properly to the Iewes, to giuegive iudgement in that matter. And here hee complaineth alſo of the chiefe captaine Lyſias, becauſe hee robbed them of their right. Therefore his drift is to obtaine at the hands of the Ruler that he wil reſtore to them that which Lyſias had taken from thē. This is alſo not voide of ſubtiltie, in that Tertullus doeth diſcredite the chiefe captaine, becauſe hee dealt more courteouſly toward Paul than the Prieſts would he ſhould: and glauncingly hee bringeth him in ſuſpition, becauſe hee dare not openly accuſe him. But the queſtion is whether they could hope that the Gouernour would graunt them ſo much, ſeing the Romane magiſtrates alone were to ſit vppon life and death. I anſwere that hee maketh in this place ſome ſemblance of equitie, as if they were purpoſed to handle him more gentlie than hee deſerued. For though they might not condemne any man to death, yet they might vſe ſome light chaſtiſement as was ſcourging. Neuertheleſſe Tertullus doth not ceaſe to deſire before the preſident to hauehave him put to death.
8 Hauing made inquirie. A good requeſt, that the Gouernour doe not giuegive ſentence before hee throughly examine and know the matter: and that he do not condemne Paul before he be lawfully conuict. But howe dare they put in theſe conditions, ſeing their owne conſciences doe accuſe them of vniuſt dealing? I anſwere that they had witneſſes in redineſſe: and that they do not offer themſelues to proue the matter vntill they do cal thē though there were another end. For they did hope that Felix would be ſo perſwaded with ſuch glorious words, that hee woulde turne ouer vntounto them the man whom they did accuſe, for a condemned man, whom they might handle at their pleaſure. In ſumme, the more fierce they be vppon him, and the more they were puffed vp with ſome affiance they had in themſelues, they thinke they ſhall get the vpper hand by this meanes: becauſe the partie arreigned ſhal hauehave no licence granted to defend himſelfe. Thus doe falſe accuſars boldly boaſt, that their matter is plaine that they may blind the eyes of the iudges.
10 And Paul anſwered, after that the Gouernour had beckened to him that he ſhould ſpeake, with a better mind do I ſpeake for my ſelfe, foraſmuch as I know that thou hast iudged this nation this manie yeere:
11 Seing that thou maist know that there are yet but twelue dayes ſince th… I came vp to Ieruſalem to worſhip.
12 And they neither found me in the Temple diſputing with any man, or cauſing any concourſe of people, neither in the Synagogues, neither in the Citie:
13 Neither can they proue thoſe things whereof they accuſe me.
14 But this I confeſſe to thee, that according to the way which they call hereſie, ſo worſhip I the God of my Fathers, beleeuing all thinges which are written in the Law and the Prophets:
15 And hauehave hope toward God, that the ſame reſurrection of the deade which they wait for, ſhal be both of the iust and vniust.
16 And herein I ſtudie alwayes to hauehave a cleare conſcience towarde God and toward men.
17 And after many yeeres I came and brought almes to my nation, and offerings.
18 Wherein they founde mee purified in the Temple, neither with multitude, neither with vnquietnes.
19. 20 And certaine Iewes out of Aſia, who ought to hauehave bin preſent here, and to accuſe, if they had any thing againſt me,
21 Or elſe let theſe ſame here ſay if they hauehave found any iniquitie in me,“Or ſeeing I ſtande. when I ſtood in the Councell:
22 Except it be for this one voyce that I cried ſtanding among them, I am iudged of you this day of the reſurrection of the dead.
10 And Paul. The ſtate of Paul his defenſe is not conuerſant in the qualitie: but he denieth the crime that was laide to his charge, not that hee was aſhamed of the Goſpell, or affraied of the Croſſe: but becauſe that was no place to make any full confeſſion of fath in. Therefore omitting the cauſe of the Goſpell, which his accuſer had not touched, he anſwereth ſimplie vntounto the crimes whereof he was accuſed. But before he come thither, he ſaith that he doth the more willingly anſwere for himſelfe before Felix, becauſe he had long time beene gouernour of Iudea: becauſe peraduenture ſome new gouernour would hauehave bin ſore moued hearing ſuch things laid to his charge. He doth not cōmend the vertues of the gouernour, but he ſaieth that he is glad, becauſe hee is of great experience, that he may iudge more iuſtly. This is ſurely a ſyncere and free manner of defending, to ſet matter againſt wordes. Yet Paule ſemeth to gather amiſſe, that Felix can know the time of his comming, becauſe he had bene gouernour many yeeres. I anſwere that this is ſaid therefore, becauſe it is likely that he wil deale more moderately: as if he ſhould ſay, Becauſe thou haſt bin acquainted with their conditions long time, I hauehave the better hope that they ſhall not deceiue thee. For want of skill doth make iudges too credulous, and doth inforce them to make too much haſte.
11 To worſhip. Firſt it is certaine that he came for other cauſes, and he will afterward confeſſe that this was the chiefe, that he might bring almes for the ſuſtentation of the brethren. But we may well excuſe him, becauſe it was not of neceſſitie that hee ſhoulde giuegive an account of his comming, onelyonly he meant by the way to excuſe himſelfe of corrupt religion. Wherefore though he came to Ieruſalem for ſome other cauſe, yet this is alwayes true, that he came with no other minde, but to profeſſe himſelfe to be a worſhipper of God, and to approue the holineſſe of the Temple by his worſhipping. The other queſtion is more harde, how he ſaith that he came to worſhip, ſeing the religion of the temple was alreadie aboliſhed, and all difference of the temple taken away. I anſwere in this place likewiſe, that though he do not make his purpoſe knowne, yet he doth not lie or diſſemble. For the faithfull ſeruants of Chriſt were not forbidden to worſhippe in the Temple, ſo they did not tie holineſſe to the place: but did lift vp pure handes freely without making choice of places.…. Tim. 2.8. It was lawfull for Paul to enter into the temple after he was come to Ieruſalem, that hee might make his godlineſſe knowne, and there to vſe the ſolemne rites of the worſhippe of God, becauſe he was voide of ſuperſtition: ſo hee did not offer any propitiatorie ſacrifices which were contrarie to the Goſpel. Therefore religion did not compel him to come to Ieruſalem according to the appointment of the law, as if the ſanctuarie were the face of God as in times paſt: yet hee doeth not abhorre the external worſhippe which was vntounto men a teſtimonie of godlineſſe.
12 Diſputing with any man. Paule had no neede to denie any of theſe things if he had done them: becauſe hee might hauehave anſwered for himſelfe that it was wel done. He had bin one of the Scribes which diſputed daily: neither were they forbidden either by the Law or by cuſtome, but that they might aſſemble themſelues togither to bee taught. Yea to this end there were in diuerſe places of the Cittie Synagogues, wherin they met togither. Moreouer hee knewe that both Chriſt and alſo his Apoſtles had done the ſame thing. Alſo he might eaſily hauehave turned backe vppon his aduerſaries the crime which they did obiect to him, who did dayly vſe the very ſame things. But becauſe he aimeth at no other thing at this preſent, but to refute the falſe accuſations of his aduerſaries, and to proue that importunate men had vnaduiſedly moleſted him for no cauſe: hee intreateth not of the lawfulneſſe of the fact (as they ſay) but onelyonly of the fact. And hee ſtandeth chiefely vppon this point to refute that ſlaunder, becauſe hee was burdened to bee a raiſer of tumultes. Therefore hee concludeth that hee was falſely and vniuſtly accuſed: becauſe the aduerſaries had neuer prooued thoſe thinges which they had alleaged. This ought to hauehave beene ſufficient to diſcharge him, ſeeing hee was thus burdened with wicked lies, whereas there reſted in him not the verie leaſt ſuſpicion that could be deuiſed.
14 But I confeſſe. Becauſe they had laide to Paul his charge impietie and the polluting of the Temple, hee purgeth himſelfe of both nowe, that Felix may vnderſtand that his aduerſaries were mooued with euill will. For though the religion which is pretended bee falſe and prepoſterous, yet the ſtudie thereof did oftentimes finde fauour with men, who tooke no great heede. Wherefore it was to bee feared leaſt Felix, if he had conceiued any ſiniſter ſuſpition of Paul, ſhould not onelyonly hauehave pardoned the zeale of the Prieſtes, but alſo hauehave graunted their requeſtes. Wherefore Paule doeth alſo refute this point of the accuſation: and that ſo, that hee doeth not touch the faith of the Goſpel: becauſe (as wee hauehave ſaide) that was no fit place for making confeſſion thereof. But what is this, that hee ſaieth that hee worſhippeth God according to the way which they call hereſie? Some thinke that this is added like to a conceſſion: becauſe the enimies take that in euil part which ought to bee attributed to iudgement and right Election: as if Paule had ſaide; that that forme of religion which hee had followed is in deede called hereſie, but vnworthelie. But ſeeing that name was not infamous either among the Iewes or Gentiles, it is vnlikely that hee maketh aunſwere before a prophane man touching that which they counted eueryevery where rather a cōmendation than any vice. When Chriſtians hauehave conference togither, the Spirit of God commaundeth that heretikes bee counted detectable: and hee teacheth vsus to beware of hereſies, becauſe they bring vppon the Church plague, diſſention and waiſtneſſe. Therefore it is a thing not to be ſuffered among the people of God, whoſe ſafetie conſiſteth in the vnitie of faith. But becauſe the Iewes did then openly boaſt of their ſectes, that excuſe whereof wee ſpake of late was ſuperſtuous. Therefore it remaineth that hee doe either meane that he is a Phariſie, or that hee call the Iewiſh religion or the profeſſion of the Goſpell (without infamie) hereſie: becauſe they were diſtinguiſhed from the vſe and cuſtome of all nations. Seeing hee did before confeſſe himſelfe to bee a Phariſie, there ſhall no inconuenience enſue, if wee ſay that hee doeth repeate the ſame nowe: eſpecially ſeeing hee ſpeaketh ſhortly after of the reſurrection of the deade. But becauſe this firſt point doeth onelyonly containe a confeſſion concerning the worſhippe of the God of the fathers, I th…nke that hee doeth rather ſpeake generally of the Iewiſh religion, or of the Chriſtian faith which did flowe thence. Paul was a Citizen of Rome, notwithſtanding as he came of the Iewes by his aunceſtrie, hee confeſſeth that hee continueth in the religion which hee had learned of the fathers. And to this ende doeth the aduerbe of likeneſſe tende: for it ſheweth a knowne thing, namely, the manner of worſhippe whereunto the Iewes were addicted. Hee maketh expreſſe mention of the God of his fathers, becauſe it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnleſſe hee had come of the Iewes. Alſo hee toucheth his aduerſaries, which handle him ſo cruellie: whereas notwithſtanding they both worſhip one God. I (ſaith he) worſhip the ſame God (according to the manner deliuered by mine anceſtours) which they themſelues worſhip, and euen as they worſhip him. Neither doth that hinder becauſe he was fallen from the ceremonies of the Law, and was content with the ſpirituall worſhip of God. For Paul thinketh it ſufficient for him to wipe away that blotte of impiete which his aduerſaries had falſely caſt vponupon him. Therefore the Papiſtes are ridiculous, who feigne that Paul alloweth all manner antiquitie. Wee ſay they worſhip the God of our fathers with Paule, as the cuſtome was deliuered to vsus from hand to hande: as if (euen they themſelues being iudges) it were ſufficient for the Iewes or Turks to hold vp the ſame buckler againſt the faith of Chriſt. But the apoſtle meant nothing leſſe thā ſimply to ground religion in the authoritie of anceſtours, and to defend his godlines with that defenſe, which might hauehave bin common to all the ſuperſtitions of the Gentiles: hee meant onelyonly to ſtoppe the mouth of his aduerſaries. Neuertheleſſe he taketh this for a plaine matter, that the Fathers from whom the Iewiſh religion came, were good and ſyncere worſhippers of God: ſo that the Iewes which wer not degenerate might well boaſt, that the God of their fathers whom they worſhipped, was the onelyonly creatour of heauen and earth: & that the country gods of al the reſt of the world, were meere and vaine inuentions.
Beleeuing all things. A ſhort expoſition of the ſentence next going before. For becauſe he had not ſimplie affirmed that he worſhipped God, but did adde this word outos or ſo: he doth now ſet downe how hee worſhippeth God. Whereby it appeareth what great heede he taketh for feare he intangle himſelfe in thoſe accidentall ſuperſtitions which reigned among the Iewes. As if any of vsus do at this day anſwere the papiſts that he worſhipeth the God whom they profeſſe, as we be taught out of the Law & out of the Goſpel. By this let vsus learn that God is not rightly worſhipped: ſo that our obedience can pleaſe him, vnleſſe it be of faith, which is the onelyonly ground-worke of godlineſſe. For he (to the end hee may proue himſelfe to bee the ſeruant of God) doeth not thruſt vppon them bare ceremonies: but he ſaith flatly, that He beleeueth. Furthermore this place containeth a profitable doctrine, that this is the onelyonly foundation of right and true faith, for a man to ſubmit himſelfe to the Scripture, and reuerently to embrace the doctrine thereof. Furthermore Paul doth in this place diuide the ſcripture into the Law and the Prophets, that he may the more plainly proue that he doth not diſſent from the vniuerſall conſent of the Church.
15 Hoping in God. Wee muſt note the courſe of his ſpeech. For after that he hath profeſſed that he beleeueth the ſcripture, hee doeth nowe adde the hope of the reſurrection to come, that it may appeare that it commeth not from the vnderſtanding of the fleſh, or from the decrees of men, but it is conceiued out of the worde of God. Thus doeth the reuerance of the Scripture goe before, that it may hold vsus faſt bound, and it is the beginning of faith. After that the knowledge of thoſe thinges which God hath reuealed there, doth follow, being coupled and linked with ſure hope. And whereas he maketh them his fellowes, it is referred vntounto the ſounder ſort. Though it be not to be doubted, but that he ſeeketh by this meanes and pollicie to bring them out of their lurking places into the cleare light and that before Felix: as it ſhal againe appeare by the concluſion of the defenſe. But in this place the generall reſurrection is defended againſt certain braineſicke fellowes, who reſtraine the ſame vntounto the members of Chriſt. But as Paul doth in this place ſay that al men ſhal riſe againe, ſo by the plain voyce of Chriſt al are cited: ſome vntounto iudgement, ſome vntounto life. Iohn. 5.29.
16 And herein doe I ſtudie. There is no ſharper prick to prick men forward with all deſire to lead a godly & holy life, then the hope of the laſt reſurrection, as the ſcripture teacheth in many places. Therefore when Paul wil effectually exhort the faithful any where, he calleth them back to remember the ſame.Phil. 3.20. Wherefore it is not without cauſe that he ſaith in this place, that ſtaying himſelfe vponupon this faith hee hath indeuoured to liue purely before God, and righteouſlie among men. And ſurely an euill conſcience is as good as a thouſande witneſſes to accuſe men of blockiſhneſſe: that they may gather for a certaintie that they doe not earneſtly and throughly beleeue eternall life, after which they neuer long. He calleth it a conſcience aproſcopon that is without offence: where the ſeruants of God labour to remoue al lets which hinder their courſe. And he putteth two parts of the conſcience. For there is a certaine inward ſenſe or feeling, which beholdeth God alone: & thence commeth faithfulnes and integritie, which we vſe toward men. At length when he ſath that he hath conſtantly followed as wel godlines in worſhiping god, as iuſt dealing among men, he ſignifieth vntounto vsus that thoſe do in deede hope for the laſt reſurrection, who are neuer wearie of well doing. For this word Alwayes doth ſignifie perſeuerance in a ſtraight courſe.
17 And after many yeares. His meaning is that he had not of long time bin at Ieruſalem, but was conuerſant in other countries farre diſtant, and that after long time hee came nowe to bring almes and to offer to God the ſacrifice of thankes. Whereby doth alſo appeare their want of good nature & their vnthankfulneſſe, becauſe ſeing he had by al meanes deſerued the goodwill of all the whole nation, they recompence him ſo euill. This place doth expound the former, where mention was made of worſhipping. For it is certaine that Paul came not purpoſely to offer in the Temple: becauſe he purpoſed to do that after he was come. But he doth onelyonly recite what the Iewes founde in him, which was of greateſt weight for the matter which was now in hand. At length when he ſaith that hee was found in the Temple doing this, and that, hauing firſt vſed ſolemne purging, and ſecondly, quietly without raiſing any tumult, he cleareth himſelfe againe of both crimes. For his purifying did witneſſe that hee did not pollute the Temple. And ſecondly for as much as he did it quietlie without any multitude, there was no ſuſpition of tumult.
20 Certaine Iewes. This is an vnperfite ſpeech: yet the ſenſe is pla…ne, that theſe men of Aſia as it ſhould ſeeme, had cauſed a tumult without cauſe, of whoſe abſence he complaineth: as if he ſhould ſay, Yee which lay ſo many things to my charge, cannot tell how the matter ſtandeth: but you bring before the iudgement ſeat of the gouernour a tale which was raſhly beleeued. But thoſe who are to bee blamed for the matter, and who were as fannes to ſet all on fire, appeare not. After that Paul hath turned backe the crime vppon others, taking to himſelfe a good courage, he doth nowe appeale vntounto the aduerſaries which are preſent, willing them if they know any thing by him, freely to vtter it: though I diſſent from Eraſmus and the olde interpreter in the participle ſtantos, for they tranſlate it in the preſent tence: and they expound the worde ſunedrion or Councel, of the ſitting of the Gouernour, which I thinke, is farre from Paul his meaning. For his meaning is in my iudgement, that hee was readie to giuegive an account of all thinges in their councell. And that they knew nothing then which they can lay to his charge: becauſe they began to ſturre onelyonly for this one voice, when he ſaide that he was iudged of the reſurrection of the dead: that is, that hee ſuffered all this trouble for no other cauſe, ſaue onelyonly becauſe he did hope for the reſurrection of the dead. Whereby it appeareth that they now coyne a newe accuſation for no cauſe: becauſe if there had bene in him any fault, they woulde not hauehave conſealed it then. It is likelie that they had farther talke, and that they came nearer togither: becauſe we ſhal ſee elſewhere that they did contende about Chriſt: but it was Luke his drift onelyonly to declare howe well Paul had cleared himſelfe of the falſe accuſations of his accuſers.
23 And when Felix hearde theſe thinges, hee deferred them, certainelie knowing thoſe thinges which did appertaine vntounto that way, and ſaide, When the chiefe captaine Lyſias ſhall come I will throughly know your matter.
24 And he commaunded a Centurion to keepe Paul, and that hee ſhould ſuffer him to hauehave eaſe, and that he ſhould forbid none of his acquaintance to miniſter to him, or to come to him.
25 And after certaine dayes, came Felix with his wife Druſilla, which was a Ieweſſe, and hee called Paul, and hearde him concerning the faith which is in Christ.
26 And as he diſputed of righteouſneſſe and temperance, and of iudgement to come, Felix trembled, and anſwered, For this time go thy way: and when I hauehave conuen…ent time, I will ſend for thee.
27 He hoped alſo that Paul would hauehave giuen him money, to looſe him. Wherefore he ſent for him the oftner, and communed with him.
28 And when two yeares were expyred Portius Festus came into Felix roome. And becauſe Felix would do the Iewes a pleaſure, he left Paul bound.
23 When Felix. It appeareth that Felix (though hee pronounced nothing concerning the matter) did perceiue that Paul was burdened with no fault of his owne, but with the malice of the Prieſtes. For when Luke ſaieth that the matter was deferred vntill the comming of Lyſias, he putteth in this in ſteed of a reaſon, that The ruler did perfectly know thoſe thinges which did appertaine vntounto the way: by which wordes I thinke is ſignified either that through long experience hee had beene acquainted with the conditions of the Prieſtes, and knewe full well howe they were wont to behaue themſelues: or elſe that hee ſawe by theſe things which had beene ſpoken on both ſides, howe friuolous the accuſation was: which is confirmed by the courteous and remiſſe vſage of Paul: for he putteth a Centurion in truſt with him, that he may hauehave the more libertie. Others had rather reade it in one text in the perſon of Felix: When Lyſias, who doth better knowe the trueth of this matter is come, I will then giuegive iudgement. But they ſet and gather this racked ſenſe from a reaſon which is ſcarce firme. They ſay that this word Way, is no where taken for the doctrine of the Lawe without ſome addition. But I doe not interpret it of the Law, but of thoſe ſectes whereof no ſtrangers were ignorant. No man did doubt, but that the Phariſies did hold the immortalitie of the ſoule. Therefore ſeing it was a thing ſo common, no maruel if Felix doe acquit Paul. Furthermore it were hard to take Way, for the knowledge of the fact. And I ſee not howe this can hange togither that the Gouernour doth confeſſe that Lyſias was more expert in the Law than he. But his innocencie is made more famous & euident by this, becauſe a profane man did ſtreightway giuegive ſuch a preiudice thereof, that hee 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 his companions and the reſidue of the Church had not forſaken him. For to what end had it bin to grant libertie to his friends and acquaintance to hauehave acceſſe vntounto him, vnleſſe they had bin preſent, had ſhewed themſelues to be carefull for him, and had bin deſirous to do their dutie? Therefore let vsus learne 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, whiles they labour for the Goſpel.
25 Felix with his wife Druſilla. We ſaid ſomewhat alreadie concerning the couetouſneſſe and corruptions of Felix. Nowe as touching his wife Druſilla, the readers muſt vnderſtand that ſhe was daughter to Agrippa the elder, of whoſe filthie death Luke ſpake before Chapt. 12.Chap. 12.23 Shee was betrothed to Epiphanis the ſonne of Antiochus. But for as much as the yonge man woulde not take on him the rites which the Iewes did vſe, which he promiſed to doe, her brother Agrippa the younger (of whom mention ſhall bee made in the next Chapter) after the death of his father gaue her to wife to Azizus king of the Emeſenes: from whoſe company ſhe was enticed by the flattery of Felix. For Felix being taken with her ſingular bewtie, did perſwade one Simon a Iewe-borne in Cyprus to perſwade and allure her to make a newe match. Therefore it came to paſſe that this voluptuous woman hauing broken promiſe with her former husbande, did marrie with an vncircumciſed man, contrarie to the Law. But though ſhe had polluted her ſelfe with prophane wedlock, yet we may eaſily coniect by this place that ſhee had not quite abandoned that feeling of religion which ſhe had of a childe.
For Felix would neither hauehave deſired to heare Paul, neither woulde he hauehave vouchſafed to ſpeake to him, vnleſſe it had beene for his wiues ſake. Luke doth not expreſſe thus much, but in that he nameth Druſilla, we may well gather that Paul was called for her ſake, that he might diſpute of the goſpel. Though ſuch reuolts be rather tickled with curioſity, than moued with a ſincere deſire to learne.
He heard him touching the faith. This confeſſion of Paul doth witneſſe that hee did not ſpare to ſpeake of Chriſt before, becauſe he was afraid, or becauſe hee would eſcape the trouble of the croſſe: but becauſe it was not yet time to ſpeake. Seeing hee was cited vntounto the iudgement ſeate to aunſwere for himſelfe, it ſtoode him vppon to aunſwere concerning the crimes which were obiected to him, that hee might afterward frankly and freely profeſſe the faith of Chriſt. Therefore when he nowe ſeeth the gate ſet open and opportunitie offered for ſpeaking, he is not affraide to offende the Gouernour, neither is hee terrified with daunger, that hee doeth craftilie make as if hee were not a Chriſtian. Therefore wee ſee that hee was as well furniſhed with inuincible conſtancie, as with wiſedome and iudgement: neither did hee euer of ſet purpoſe ſuppreſſe the light of the Goſpell, but did onelyonly make choice of the time.
Nowe the wonderfull counſell of God is woorth the noting in this place, who will hauehave the Goſpell offered ſometimes to the reprobate: not that they may profite thereby, but rather that they may bee made inexcuſable. It had bin better for Felix and Druſilla neuer to hauehave heard any thing concerning Chriſt: becauſe they did not eſcape without puniſhment for refuſing the grace of ſaluation which was offered to them, or for neglecting the ſame with loathſomneſſe. Furthermore wee muſt note this, that certaine by reaſon of that ſeede of godlineſſe which is in them ingendred, do deſire to heare the Goſpel preached, which ſo ſone as they hauehave heard, they doe by and by either loath or elſe they cannot ſuffer it. Neuertheleſſe the preaching of the Goſpel, (what ſucceſſe ſo euer it hauehave) is a good and ſweete ſauour to God: whether it quicken, or kill men.2. Cor. 2.15.
26 And as he diſputed. Felix hoped that he ſhould take ſome delight in Pauls ſermon: as men who are deſirous of new things, doe willinglie feede their eares with ſubtile diſputations: alſo hee meant to ſatiſfie his wiues deſire without his owne trouble: now he is enforced to feele that force of the worde of God whereof he neuer thought, which driueth away all his delightes. Paule out of bondes diſputeth of the iudgement of God: hee which had power to put him to death or to ſaue his life, is afraid and quaiketh as if he ſtoode before his owne iudge: neither doth he finde, any other comfort, but to ſend him away out of his ſight. Let vsus firſt learne by this, what great force of the Spirite of God there was both in the heart and alſo in the tongue of Paul, becauſe he ſeeth that hee muſt ſpeake in the name of Chriſt, hee doeth not behaue himſelfe like an vnderling: but hee declareth the ambaſſage which was inioyned him, with a grace, as from on high, and hauing forgotten that he was in bondes, hee denounceth the heauenly iudgement in the perſon of Chriſt. And nowe ſeing Felix his heart is ſo pricked with the voyce of a priſoner, the maieſtie of the Spirit doeth ſhew it ſelfe in that alſo, which Chriſt extolleth: when the Spirite ſhall come he ſhall iudge the worlde &c. and that force of prophecying,1. Cor. 14.24. which the ſame Paule ſetteth forth elſewhere. Alſo that is fulfilled which he ſaith in another place, that The worde of God was not bounde with him: which hee did not onelyonly ſtoutly maintaine and affirme to bee true, but which did effectually pearce into the heartes of men (and that of ſuch as were proude of their greatneſſe) as if it did lighten from heauen. Againe wee muſt note that although the reprobate bee ſtriken with the iudgement of God, yet are they not renewed vntounto repentance by that terrour alone. Felix is touched in deed when he heareth that God ſhall be the iudge of the world: yet hee flieth therewithall from his iudgement ſeat: (whereof he is afraide) ſo that this is feigned ſorrow which doeth not worke ſaluation. Therefore repentance requireth ſuch feare as may both engender a voluntarie hatred of ſinne, and may alſo preſent a man before God, that he may willingly ſuffer himſelfe to bee iudged by his worde. And this is a token of true profiting when the ſinner ſeeketh for medicine there, from whence hee receiued his wounde. Furthermore this place doth teach that men are then examined & tried to the quick, when their vices wherewith they are infected are brought to light, and their conſciences are called backe vntounto the iudgement to come. For when Paule diſputeth of righteouſneſſe and temperance, hee did rubbe Felix ſore vppon the gall: foraſmuch as he was both a man giuen to filthie pleaſure, and alſo to diſſolute riot, and giuen ouer vntounto iniquitie.
27 Hoping that money. Though Felix had throughly tried Pauls integritie, ſo that hee was aſhamed to take money of the Iewes for condemning him: yet foraſmuch as hee was a couetous man, and a man giuen to corruptions, he would not acquite him for nothing: for this cauſe he doeth often call Paule, that hee may with faire words put him in ſome hope of deliuerance. For iudges which gape after money doe inſinuate themſelues thus, when as they will make way for corruptions. Whence we gather that it was but a vaine and tranſitorie feare, wherewith Felix was taken when hee heard Paul diſpute: ſeing hope of gaine doeth compell him to call for him, whom he was enforced with feare to ſend away. Howe did Felix hope for ſome rewarde at the handes of a poore man, and one that was deſtitute? for that goulfe would not hauehave beene content with a ſmall pray. I doe not doubt but that (as thoſe who hauehave the Lawe and right to ſell are wittie and can perceiue things) when hee ſaw the Iewes did make ſuch earneſt ſuite to hauehave Paul put to death, he ſmelled ſomwhat a farre off touching him: to wit, that hee was none of the common ſort; but ſuch a man as was in great fauour with manie. Wherefore he did not doubt but that many of his friends would willingly beſtow coſt, to redeeme him.
28 And when two yeares were expired. Seeing Paul knew that the Iudge who did gape for gaine, would be fauourable to him ſo ſone as he ſhould offer him money, & ſeing he had ſufficient time to gather the ſame: it is likely that hee did not onelyonly beare with the Brethren, but alſo deteſt ſuch briberie, wherewith the holineſſe of ciuill order is ſhamefully polluted. Nowe whereas gouernours vſe to let loſe ſuch priſoners as they know are not guiltie when they goe from the prouince: Felix tooke the contrarie way to winne fauour. The Iewes had often complained of his filthie gaine, of his extortion, cruelty, and vnrulie gouernement. Claudius Ceſar being wearied with ſo many complaints, did call him out of Iudea. To the end the Iewes may not ſpite him ſo ſore, he leaueth Paul bounde. So that hee maketh the guiltleſſe ſeruaunt of God as it were an offering for his euill deedes, that hee may therewithall appeaſe the Prieſts.