seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem. In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. Nor can they prove to you the things of which they now accuse me. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
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Acts 24:11-15 sits inside this longer paragraph.
The Jews also joined in the attack, affirming that these things were so. When the governor had beckoned to him to speak, Paul answered, “Because I know that you have been a judge of this nation for many years, I cheerfully make my defense, seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem. In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. Nor can they prove to you the things of which they now accuse me. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. In this I also practice always having a conscience void of offense toward God and men. Now after some years, I came to bring gifts for the needy to my nation, and offerings; amid which certain Jews from Asia found me purified in the temple, not with a mob, nor with turmoil. They ought to have been here before you, and to make accusation, if they had anything against me. Or else let these men themselves say what injustice they found in me when I stood before the council, unless it is for this one thing that I cried standing among them, ‘Concerning the resurrection of the dead I am being judged before you today!’ ”
Parallel Translations
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seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem.
In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city.
Nor can they prove to you the things of which they now accuse me.
But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
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because that thou mayst knowe that there are yet.xii. dayes sence I went vp to Ierusalem for to praye
and that they nether founde me in the temple disputinge with eny man other raysinge vp the people nether in the Synagoges nor in the cite.
Nether can they prove the thinges wher of they accuse me.
But this I confesse vnto the that after that waye (which they call heresy) so worshippe I the God of my fathers belevinge all thinges which are writte in the lawe and the Prophetes
and have hope towardes God that the same resurreccion from deeth (which they them selves loke for also) shalbe both of iust and vniust.
Show all 3 translations
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Seeing that thou mayest knowe, that there are but twelue dayes since I came vp to worship in Hierusalem.
And they neither found mee in the Temple disputing with any man, neither making vproare among the people, neither in the Synagogues, nor in the citie.
Neither can they proue the things, whereof they now accuse me.
But this I confesse vnto thee, that after the way (which they call heresie) so worship I the God of my fathers, beleeuing all things which are written in the Lawe and the Prophets,
And haue hope towardes God, that the resurrection of the dead, which they themselues looke for also, shalbe both of iust and vniust.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (66)
- Daniel 12:2 (v15) Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt.
- John 5:28-29 (v15) Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice, and will come out; those who have done…
- Acts 9:2 (v14) and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might…
- 1 Thessalonians 4:14-16 (v15) For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus. For this we tell…
- Job 19:25-26 (v15) But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth. After my skin is destroyed, then I will see God in…
Show all 65 cross-references
- Acts 25:7 (v13) When he had come, the Jews who had come down from Jerusalem stood around him, bringing against him many and grievous charges which they…
- Acts 25:8 (v12) while he said in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all.”
- Romans 3:21 (v14) But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
- Revelation 20:12-13 (v15) I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of…
- Acts 3:13 (v14) The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the…
- Acts 28:23 (v14) When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and…
- Acts 24:5 (vv12, 14) For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the…
- Acts 24:1 (v11) After five days, the high priest, Ananias, came down with certain elders and an orator, one Tertullus. They informed the governor against…
- Acts 26:22 (v14) Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the…
- 1 Peter 3:16 (v13) having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in…
- Revelation 20:6 (v15) Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God…
- Acts 13:15 (v14) After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of…
- Acts 19:9 (v14) But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the…
- Acts 21:18 (v11) The day following, Paul went in with us to James; and all the elders were present.
- Acts 24:18 (v12) amid which certain Jews from Asia found me purified in the temple, not with a mob, nor with turmoil.
- Acts 24:22 (v14) But Felix, having more exact knowledge concerning the Way, deferred them, saying, “When Lysias, the commanding officer, comes down, I will…
- Acts 26:27 (v14) King Agrippa, do you believe the prophets? I know that you believe.”
- Acts 28:17 (v12) After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers,…
- 1 Corinthians 15:12-27 (v15) Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But…
- Philippians 3:21 (v15) who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to…
- 2 Timothy 1:3 (v14) I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day
- Exodus 3:15 (v14) God said moreover to Moses, “You shall tell the children of Israel this, ‘Yahweh, the God of your fathers, the God of Abraham, the God of…
- 1 Chronicles 29:18 (v14) Yahweh, the God of Abraham, of Isaac, and of Israel, our fathers, keep this desire forever in the thoughts of the heart of your people, and…
- Psalms 119:46 (v14) I will also speak of your statutes before kings, and will not be disappointed.
- Amos 8:14 (v14) Those who swear by the sin of Samaria, and say, ‘As your god, Dan, lives;’ and, ‘As the way of Beersheba lives;’ they will fall, and never…
- Micah 4:2 (v14) Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of…
- Matthew 7:12 (v14) Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
- Matthew 10:32 (v14) Everyone therefore who confesses me before men, I will also confess him before my Father who is in heaven.
- Matthew 22:31-32 (v15) But concerning the resurrection of the dead, haven’t you read that which was spoken to you by God, saying, ‘I am the God of Abraham, and…
- Matthew 22:40 (v14) The whole law and the prophets depend on these two commandments.”
- Luke 1:70 (v14) (as he spoke by the mouth of his holy prophets who have been from of old),
- Luke 16:16 (v14) The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into…
- Luke 16:29 (v14) “But Abraham said to him, ‘They have Moses and the prophets. Let them listen to them.’
- Luke 24:27 (v14) Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
- Luke 24:44 (v14) He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets,…
- John 1:45 (v14) Philip found Nathanael, and said to him, “We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son…
- John 5:39-47 (v14) “You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. Yet you will…
- Acts 3:22-24 (v14) For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to…
- Acts 21:26-27 (v11) Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of…
- Acts 22:14 (v14) He said, ‘The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth.
- Acts 22:30 (v11) But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief…
- Acts 23:6-8 (v15) But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brothers, I am a…
- Acts 23:11 (v11) The following night, the Lord stood by him and said, “Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify…
- Acts 23:23 (v11) He called to himself two of the centurions, and said, “Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and…
- Acts 23:32-33 (v11) But on the next day they left the horsemen to go with him, and returned to the barracks. When they came to Caesarea and delivered the…
- Acts 24:17 (v11) Now after some years, I came to bring gifts for the needy to my nation, and offerings;
- Acts 26:6 (v14) Now I stand here to be judged for the hope of the promise made by God to our fathers,
- Acts 28:20-31 (v15) For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.” They said…
- 1 Corinthians 11:19 (v14) For there also must be factions among you, that those who are approved may be revealed among you.
- 1 Peter 1:11 (v14) searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and…
- 2 Peter 2:1-2 (v14) But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies,…
- Revelation 19:10 (v14) I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers…
- Acts 5:30 (v14) The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
- Acts 7:32 (v14) ‘I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.’ Moses trembled, and dared not look.
- Acts 10:43 (v14) All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.”
- Acts 19:23 (v14) About that time there arose no small disturbance concerning the Way.
- Acts 24:21 (v15) unless it is for this one thing that I cried standing among them, ‘Concerning the resurrection of the dead I am being judged before you…
- Acts 26:6-7 (v15) Now I stand here to be judged for the hope of the promise made by God to our fathers, which our twelve tribes, earnestly serving night and…
- Galatians 5:20 (v14) idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
- Titus 3:10 (v14) Avoid a factious man after a first and second warning,
65 distinct cross-references across this passage (66 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv11, 12, 14, 15 11. To worship. First, it is certain that he…
11. To worship. First, it is certain that he came for other causes, and he will afterward confess that this was the chief, that he might bring alms for the sustentation of the brethren. But we may well excuse him, because it was not of necessity that he should give an account of his coming; only he meant, by the way, to excuse himself of corrupt religion. Wherefore, though he came to Jerusalem for some other cause, yet this is always true, that he came with no other mind, but to profess himself to be a worshipper of God, and to approve the holiness of the temple by his worshipping. The other question is more hard, how he saith that he came to worship, seeing the religion of the temple was already abolished, and all difference of the temple taken away? I answer in this place likewise, that though he do not make his purpose known, yet he doth not lie or dissemble. For the faithful servants of Christ were not forbidden to worship in the temple, so they did not tie holiness to the place, but did lift up pure hands freely without making choice of places (1 Timothy 2:8). It was lawful for Paul to enter into the temple after he was come to Jerusalem, that he might make his godliness known, and there to use the solemn rites of the worship of God, because he was void of superstition; so he did not offer any propitiatory sacrifices which were contrary to the gospel. Therefore religion did not compel him to come to Jerusalem according to the appointment of the law, as if the sanctuary were the face of God as in times past; yet he doth not abhor the external worship which was unto men a testimony of godliness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv13–14 They cannot lay forth before thee and prove by…
They cannot lay forth before thee and prove by good reasons.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–15 11 Because that thou mayest understand, that there are…
11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.
Ver. 11. There are yet but twelve days] And therefore in so short a time I could surely do no such great matters as they charge me with.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–15 That thou mayest understand, either by what thou hast…
That thou mayest understand, either by what thou hast heard already, or by what the witnesses, when examined, will declare.
There are yet but twelve days since I went up to Jerusalem; there were but twelve days since Paul’s coming to Jerusalem; seven of them he had spent there, until the time of his purification was accomplished; and the other five days he had been in custody, and at Caesarea: by which St. Paul proves how unlikely it was, that in so short a time he, being a stranger in those parts, should raise any tumults.
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For to worship; he being so far from designing any mischief, that he only intended to worship God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv14–15 Here the apostle answers the second part of the…
Here the apostle answers the second part of the charge brought against him; namely, the charge of heresy, and being the ringleader of the sect of the Nazarenes.
Where note, That although the apostle would not, out of his great modesty, take upon himself to be one of the heads or chiefs among them, a ringleader, as they styled him; yet as to the owning of that way, notwithstanding all the imputations they had cast upon it, he doth it with the greatest freedom and courage, in the presence of his judge and accusers; This I confess, that after the way which they call heresy, so worship I, &c.
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Here observe, 1. The false imputation which Christianity suffered under in its first appearance; After the way which they call heresy. It is no new thing to nickname the worshippers of the true God, to call them heretics, and their way to worship heresy.
Observe, 2. The way taken by St. Paul to remove this false imputation; namely, by an appeal to scripture and antiquity: So worship I the God of my fathers, believing all things that are written in the law and the prophets.
Where note, How he appeals to scripture as the ground and rule of his faith, the law and the prophets; and then he appeals to the best and purest antiquity for the object of his worship; So worship I the God of my Fathers.
Observe, 3. The freedom and courage of the apostle in owning his religion, notwithstanding these false imputations, even in the presence of his greatest enemies, and when they were in hopes to destroy him for it; This I confess unto thee. The apostle abhorred that mean and base-spirited principle, which makes it lawful for men to deny their religion when it brings them into danger: no, he valued his above, and preferred it before, his personal safety.
God Almighty inspire us with the same courage and holy resolution, that when our adversaries of the church at Rome pronounce us heretics, and call our religion heresy, we may answer them as our apostle answered their forefathers, the subtle Pharisee, After the way which you call heresy, so worship we the God of our fathers, believing all things which are written in the law and the prophets.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–15 Because that thou mayest understand,.... By what Paul now…
Because that thou mayest understand,.... By what Paul now asserted, and by the witnesses which he could produce to certify the truth of it:
that there are yet but twelve days since I went up to Jerusalem for to worship; that is, from the time that he went up from Caesarea to Jerusalem, to the present time, in which he stood before Felix, pleading his own cause; which may be reckoned, thus, he came in one day from Caesarea to Jerusalem, Act 21:16 the next day he visited James and the elders, Act 21:18 on the third day he purified himself in the temple, Act 21:26 where he was taken and used ill by the Jews; on the fourth day, he was brought before the sanhedrim, and defended himself, Act 22:30 on the fifth day forty Jews conspire to take away his life, Act 23:11, on the sixth day he came to Caesarea, being sent there by Lysias, Act 23:32 and five days after this, which make eleven, Ananias, and the elders, with Tertullus, came down to accuse him; and this day was the twelfth, on which his trial came on. And of these twelve days he was a prisoner nine, and therefore could not have done so much mischief, and stirred up so much sedition as was insinuated; and in opposition to the charge of profaning the temple, he observes that he came up to Jerusalem to "worship"; namely, at the feast of Pentecost.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14–15 After the way which they call heresy - This…
After the way which they call heresy - This appellation St. Paul corrects. Not that it was then an odious word; but it was not honourable enough. A party or sect (so that word signifies) is formed by men. This way was prescribed by God. The apostle had now said what was sufficient for his defense; but having a fair occasion, he makes an ingenuous confession of his faith in this verse, his hope in the next, his love in the 17th. verse.So worship I the God of my fathers - This was a very proper plea before a Roman magistrate; as it proved that he was under the protection of the Roman laws, since the Jews were so: whereas had he introduced the worship of new gods he would have forfeited that protection. Believing all things which are written - Concerning the Messiah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 14, 15 Verse 11. There are yet but twelve days] This…
Verse 11. There are yet but twelve days] This is his reply to their charge of sedition; the improbability of which is shown from the short time he had spent in Jerusalem, quite insufficient to organize a sedition of any kind; nor could a single proof be furnished that he had attempted to seduce any man, or unhinge any person from his allegiance by subtle disputations, either in the temple, the synagogues, or the city. So that this charge necessarily fell to the ground, self-confuted, unless they could bring substantial proof against him, which he challenges them to do.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v14 Act 24:14-16. But — As to what they have…
Act 24:14-16. But — As to what they have alleged against me with regard to the Nazarenes; this I confess unto thee — And am not ashamed publicly to avow it in the presence of the greatest personages upon earth; that after the way which they call αιρεσιν, a sect; (so the same word is properly rendered, Act 24:5;) so worship I the God of my fathers — And am authorized by our sacred writings so to do; believing all things which are written in the law and in the prophets — On which every part of the religion which I profess is founded, and which I should not either understand or believe if I worshipped or served the God of my fathers any other way, or did not believe in and receive Jesus Christ as the true Messiah, to whom both the law and the prophets bear witness. And have hope toward God, which they themselves also allow — All the Pharisees allowed it; that there shall be a resurrection of the dead, both of the just and unjust — In a public court, this was peculiarly proper to be observed. The pious Jews expected a resurrection, as Paul did, on the foundation of the promises of God, delivered by Moses and the prophets. This was a very proper defence before a Roman magistrate, who, by the laws of the empire, was bound to allow every man to worship God according to the religion of his country. And herein — Εν τουτω, on this account, because I believe all things written in the law and the prophets, and expect a future resurrection and an eternal state; I exercise myself — And make it the continual care and study of my life; to have always a conscience void of offence toward God, and toward man — That so, whatever accusations are brought against me, my own heart may not condemn me, but I may always find internal support amidst all the external injuries I may receive from mankind.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–15 Because that thou mayest understand - Greek: “Thou being…
Because that thou mayest understand - Greek: “Thou being able to know.” That is, he could understand or know by taking the proper evidence. Paul does not mean to say that Felix could understand the case because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he himself had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul’s defense Act 24:11-13 consists in an express denial of what they alleged against him.
Are yet but twelve days - Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Act 21:15. The second he spent with James and the apostles, Act 21:18. Six days were spent in fulfilling his vow, Act 21:21, Act 21:26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Act 21:27; Act 22:29. The tenth day he was before the Sanhedrin, Act 22:30; Act 23:10. On the eleventh the plot was laid to take his life, and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that in that time he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defense of Paul here is, that but twelve days elapsed from the time that he went to Jerusalem until he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition.
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For to worship - This further shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Act 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek that this was the design of his going to Jerusalem. The original is, “Since I went up to Jerusalem worshipping” προσκυνήσων proskunēsōn; that is, he was actually engaged in devotion when the tumult arose. But his main design in going to Jerusalem was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Act 24:17; Rom 15:25-26.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 12, 14 Since I went up from Cæsarea to Jerusalem, not…
Since I went up from Cæsarea to Jerusalem, not to profane the temple, or excite sedition, but to adore the one true God.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 12, 14, 15 thou mayest understand--canst easily learn.
thou mayest understand--canst easily learn.
that there are yet but twelve days since I went up to Jerusalem--namely, 1. The day of his arrival in Jerusalem (Act 21:15-17); 2. The interview with James (Act 21:18-26); 3. The assumption of the vow (Act 21:26); 4, 5, 6. Continuance of the vow, interrupted by the arrest (Act 21:27, &c.); 7. Arrest of Paul (Act 21:27); 8. Paul before the Sanhedrim (Act 22:30; Act 23:1-10); 9. Conspiracy of the Jews and defeat of it (Act 23:12-24), and despatch of Paul from Jerusalem on the evening of the same day (Act 23:23, Act 23:31); 10, 11, 12, 13. The remaining period referred to (Act 24:1) [MEYER]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him.
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for to worship--a very different purpose from that imputed to him.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 14, 15 11. Because—On the first charge, namely, of SEDITION, Paul…
11. Because—On the first charge, namely, of SEDITION, Paul takes the twelve days of which the present witnesses could testify of their own knowledge, and declares what his conduct was. Because that depends on I do answer.
To Jerusalem… to worship—Positively Paul now states his conduct to be that of a loyal Jew going to the religious capital, and his object being to worship there at the great national festival of the Passover. Negatively, he goes on to deny anything seditious, whether in temple, in popular assembly in any of the many synagogues, or in the streets of the city.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–15 11. because that thou mayest understand] Rev. Ver. taking…
11. because that thou mayest understand] Rev. Ver. taking a slightly different reading, “Seeing that thou canst take knowledge.” The Apostle means that it was easy to find evidence about all that had happened in such a short space of time. Beside which Felix’s knowledge of Jewish customs would tell him that this was just the time at which foreign Jews came to Jerusalem.
that there are yet but twelve days] The Rev. Ver. has the more modern English, which is also closer to the Greek, “that it is not more than twelve days.” The time may be accounted for thus: the day of St Paul’s arrival, the interview with James on the second day, five days may be given to the separate life in the temple during the vow, then the hearing before the council, next day the conspiracy, the tenth day St Paul reached Cæsarea, and on the thirteenth day (which leaves five days (Act_24:1), as Jews would reckon from the conspiracy to the hearing in Cæsarea) St Paul is before Felix. See Farrar’s St Paul, ii. 338 (note).
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since I went up to Jerusalem for to worship] The Rev. Ver. gets rid of the antiquated English by rendering, “since I went up to worship at Jerusalem.” But the A. V. gives more of the emphasis which St Paul intended to lay on the object of his visit. He went on purpose to worship. Was it likely that he would try to profane the temple? And the verb which he uses expresses all the lowly adoration common among Orientals. The Apostle probably chose it for this reason. He would have Felix know that it was in a most reverent frame of mind that he came to the feast.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11, 12, 14, 15 (11) I went up to Jerusalem for to worship.—This…
(11) I went up to Jerusalem for to worship.—This was, by implication, St. Paul’s answer to the charge of the attempted profanation. One who had come to worship was not likely to be guilty of the crime alleged against him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–15 Seeing that thou canst take knowledge for because that…
Seeing that thou canst take knowledge for because that thou mayest understand, A.V. and T.R.; it is act more than for there are yet but, A.V.; I went up to worship at Jerusalem for I went up to Jerusalem for to worship, A.V. Twelve days. These days may be thus reckoned:
(1) arrival at Jerusalem; (Act_21:15)
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(2) Visit to James and the ciders; (Act_21:18)
(3) first day of purification; (Act_21:26)
(4) second day of purification;
(5) the third day;
(6) the fourth day;
(7) the fifth day, when the tumult took place; (Act_21:27)
(8) Paul brought before the Sanhedrim;
(9) the conspiracy of the forty Jews, Paul leaves Jerusalem for Caesarea the first of the five days mentioned in Act_24:1;
(10) arrival of St. Paul" next day" at Caesarea, and lodged in the pretorium second of the five days; (Act_23:32, Act_23:35)
(11) Paul in Herod"s judgment hall third of the five days;
(12) ditto fourth of the five days;
(13) the current day, being also the fifth day of those mentioned in Act_24:1. The mention of the brief time of twelve days shows the narrow limitsof time within which the crime must have been committed, while the adroit mention of the purpose of his visit, to worship, would show how unlikely it was that he should have gone with any evil intent.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v14 But this I confess unto thee, that after the…
Act_24:14-16
But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers.
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What is heresy
I. Here is the case of men holding high office in the Church of God, yet mistaking truth for error, and branding as heresy that which is Divine. These men have had many successors, who at various points in the Churchs history have, in the name of religion, inflicted the most inhuman cruelties on the noblest saints of God. Nor can these foul deeds be declared the sole heritage of any one Church. Nor can we look calmly into history without seeing that the barbarities inflicted in the name of orthodoxy have arisen largely from a mistaken estimate of heresy. What is heresy? Judging from history, heresy might be defined as the faith of the minority. The word heretical has been loosely held to the opposite of orthodox. Orthodoxy has been held to mean the commonly received opinions. But this is an abuse of words. Orthodoxy means right opinions, whether held by the few or the many. Again, heresy is not confined in its application to opinions, but includes anything that takes from the truth; and truth is not only formulated in opinion, it is also revealed in feeling and embodied in life. By blindness to this truth, the Church has sinned grievously. Let me emphasise this important truth by showing--
1. That heresies of heart and life are unspeakably the more vital. Doctrine is important only as it points to duty and fruits out in life. Of necessity, therefore, it holds a second place. Heresy of creed may be the result of many influences acting on the mind from childhood, and may exist along with entire loyalty of heart to Christ. But heresy of spirit and life can only be the offspring of a depraved heart. The honour of our Master and the interests of His kingdom are far more seriously imperilled by that which is un-Christly in the behaviour of His followers, than by what may be defective in their doctrines.
2. Heresies of heart and life are unspeakably the more prevalent. In what land is membership in a Christian Church accepted as any guarantee of integrity? Where is the line of demarcation in society, which separates the Christian and non-Christian? Is it not a fact that even among prominent Christian professors there are found features of conduct which can only be regarded as grievous heresies of life. And Churches have shared this grievous guilt. How often have they dealt a grievous blow to vital religion, by manifesting a burning concern for orthodoxy in the order of worship, or creed, and yet a loose indifference as to heresies of spirit and of life?
II. Here is the case of a single man, strong in his own conviction, daring the many who brand him a heretic. This persecuted apostle reveals a grand manliness here. Though a prisoner before the magnates of the Church, and the potentates of the state, yet does he stand boldly forward, and without halt or hesitation declare, This I confess unto thee, etc. Why? Because the heresy had become the voice of God in his soul. It had been burned into his being and become part of himself. Now this daring the public authorities and the popular voice in obedience to conscience--
1. Is seldom met with in our time. And this not because persecution, open and in public courts, is rare in our day, but chiefly because so few think for themselves. It is the custom to go with the crowd. The vast multitude have never made their own those truths which they profess to hold. They are content to use language which they have never examined--to sing songs which they do not feel, and to give their adhesion to declarations which so far as they know may be the very truth of God or the merest drivel.
2. Requires noble and heroic elements of manhood.
(1) Great courage.
(2) Fidelity to conscience.
(3) Readiness of self-sacrifice.
Lessons: Let us--
1. Cultivate more definite personal convictions.
2. Not fear to avow our convictions whoever may gainsay.
3. Guard heart and life as the chief exponents of the truth.
4. Cultivate charity towards all men. (J. B. Wylie.)
Paul before Felix
Two things are of prime importance in this scripture;
1. Pauls answer to the charge of heresy; and--
2. Pauls preaching to the Roman governor and his lady.
I. Pauls answer to the charge of heresy or of being the ringleader of a sect. A heresy is an opinion which someone chooses to hold, and which becomes conspicuous because it is not the commonly held opinion. Paul freely acknowledges that his way is the way which they call a sect or a heresy. He does not accept the popular and prevailing views. He confesses the sin, if it be a sin, of being in the minority. But having made that acknowledgment, he proceeds to defend that heretical way as the way of the old faith and hope. Pauls trouble was not that he did not believe enough, but that he believed too much. That is the sum of my offence--he says--that I believe in all things which are according to law and which are written in the prophets. I belong to a sect! he indignantly cries, much more a leader of it! Nay; but I serve the God of our fathers, and I accept the revelation which He gave them in all its fulness. That is a noble defence to make against such a charge, if it be a true defence, That has been virtually or actually the defence of the whole line of prophets and reformers from the days of Elijah down. The Church of God has from time to time settled down to a half belief in both His law and His love. A few earnest souls accept the message and apply it to their consciences and lives. Soon the cry of heresy and a sect is raised. But it is only the forgotten truth which was always in the Book, and which has been overlaid by the rubbish of neglect or overgrown by the weeds of sinful indulgence and its consequence, which has been brought to light. It is so easy to disbelieve some of the contents of the law and the prophets. Here was one party in this Jewish Church who had given up all belief in the supernatural, and another party who, putting it all in their creed, allowed it no weight in the conduct of their lives. Paul says, I keep to the old faith, and the whole of it; and that is my offence. Paul also defends his way as that of the old hope. He believes in the resurrection both of the just and the unjust. There is glory in being a heretic when the common faith is lifeless and the common hope is dumb. But no one can be called a leader of a sect who in the decay of faith goes back to a vital faith. He represents the old faith and the old hope, and not a new. Paul also defends his way as that of the old righteousness. With this belief in the totality of revelation and this hope based on it, the apostle was striving to live a truly righteous life. He does not say that he has fully attained it, but he is seeking after it. He exercises himself to have a conscience void of offence toward God and man alway. He is following the light of conscience enlightened by Gods Word, and he follows it without fear or faltering. His heresy is too great moral earnestness; too large a receptivity for the whole truth of God.
II. Pauls preaching to the Roman governor (George M. Boynton.)
The charge of sectarianism
To be charged with schism and sectarianism is not the worst thing for a Christian believer. Paul was not afraid of that reputation; nor was John Huss, nor John Wycliffe, nor Martin Luther, nor Hugh Latimer, nor Nicholas Ridley, nor John Calvin, nor John Knox, nor John Wesley. Calling a man a sectarian is no proof that he holds any error in religious doctrine. The real question is, What is the truth? not, Does this man agree with the majority of Christians in the statement of truth? (H. C. Trumbull, D. D.)
Believing all things that are written in the law and the prophets.
Pauls apology
Here is Pauls apology; faith at the bottom, hope as the immediate effect and product of it, and an holy conversation as the fruit and consequent. The same method is observed in 1Ti_1:5, and 2Pe_1:5-6. Note.--
I. The expressions here used.
1. Concerning faith.
(1) The object, Things written in the law and the prophets--all the Scriptures then extant (Mat_11:13; Luk_16:29). The object of our faith, who have received the rule of faith more enlarged (Eph_2:20), is prophets and apostles. The object of faith may be considered--materially, such things as God hath revealed; formally, because God hath revealed them.
(2) The extent, All things. A believer receiveth all truths which are of Divine revelation, whether precepts, promises, threatenings, doctrines, or histories.
(3) The act, Believing. It is not enough not to deny or not to contradict, but we must actually and positively believe. The reason why people feel so little force of their faith is because they leap into the Christian faith by the advantage of their birth, but do not consider what nor why they believe. But true faith is a positive, firm assent, excited in us by the Spirit of God. To a sound belief there is necessary--
(a) A knowledge or full instruction in the things which we believe (1Jn_4:16); first known and then believed.
(b) A due conviction of the certainty of them (Luk_1:4; Joh_6:69; Joh_17:8).
(c) Practical trust and affiance; for Christianity doth not only propound bare truths to be assented unto, but joyful, comfortable truths suitable to our necessity and desires (Heb_3:6).
(d) Application, that we may know for our good (Job_5:27).
2. Concerning hope.
(1) Mark that he propoundeth his hope as the immediate product of faith. What good will it do me to believe the doctrines of the prophets and apostles, if I expect no good from thence? Faith would be vain, and religion vain. Only note here that hope is two fold.
(a) The fruit of regeneration (1Pe_1:3).
(b) Built upon experience (Rom_5:4-5).
(2) Observe that he pitcheth upon the resurrection as the great thing hoped for, because then is our full and final happiness (1Ti_1:16; Joh_20:31). This is the great thing which we hope, wait, and labour for.
3. Concerning his manners and conversation (verse 16). Observe--
(1) His encouragement, Herein.
(a) Interpreters expound this, in the meantime, till faith be turned into vision, hope into fruition (Heb_6:12).
(b) Again, by virtue of this faith and hope. Faith and a good conscience are often coupled (1Ti_1:5). We cannot keep the one without the other.
(2) The integrity of his obedience, set forth in all the necessary requisites.
(a) Sincerity. For his conscience was in it, and a good conscience; and the goodness of conscience consisteth in its ability to do its office, in its clearness, purity, tenderness, quietness, peaceableness.
(b) Strictness and exactness.
He would keep this good conscience void of offence. It may be understood--
(a) Passively, that conscience be not offended, or receive wrong by any miscarriage of ours, for it is a tender thing. The least dust in the eye hindereth its use, so doth sin offend and trouble the conscience.
(b) Actively, that we offend not, nor offer wrong to others.
(3) Impartiality, Both towards God and towards men. There are two tables, and we are to take care we do not give offence to God or men, by neglecting our duty either.
(4) Constancy, Always. A conscience brought forth for certain turns is not a good conscience.
4. The laborious diligence wherewith he carried it on: I exercise myself. We must make it our constant labour and endeavour--
(1) By a diligent search into the mind of God (Rom_12:2; Eph_5:10; Eph_5:17).
(2) By a serious inquiry into the state of our own hearts and ways (Psa_4:4; Jer_8:6).
(3) By a constant watchfulness (Psa_39:1).
(a) By a serious resistance and mortification of sin (Mat_5:29-30; Gal_5:24).
(4) By the use of means which God hath appointed.
II. The reasons why this is true Christianity.
1. The necessity of it. It is a great question how far obedience belongeth to faith, whether as a part or as an end, fruit and consequent. I answer--Both ways. Consent of subjection is a part of faith, actual obedience a fruit of it.
2. The comfort of obedience to us. We cannot make out our evidence and plea but by a uniform, constant, and impartial obedience.
3. It is for the honour of Christ (2Th_1:11-12; Joh_15:8; Php_1:1). (T. Manton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv14–15 14. “I confess this unto thee, that after the…
14. “I confess this unto thee, that after the way which they call heresy serve I the God of my fathers, believing all things which have been written according to the law and in the prophets,
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv11–15 See notes on verse 10
See notes on verse 10
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v14 The charge of being a Nazarene:
The charge of being a Nazarene:
v. 14. 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;
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v. 15, 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.
v. 16. And herein do I exercise myself to have always a conscience void of offense toward God and toward men.
Paul here took up the next charge, that of being a ringleader of the Nazarenes. Without referring to the title bestowed upon him, he proudly confesses to the truth of that charge, if that be a crime, incidentally including, however, a rebuke to the Jews themselves. After the way which they were pleased to call a sect, a schismatic party, he served the God of the fathers. The thought underlying Paul’s words was that Christianity was not a separation, but rather a fulfilling of the Jewish religion and belief. There is no difference in kind, but only in degree between the Old and New Testament religion; the Jewish patriarchs were saved by their faith in the coming Messiah, while the Christians are Saved by their faith in the Christ that has come and fulfilled the chief prophecies of old. In this way Paul’s faith was placed in all the things that were written throughout the Law and in the prophets; only Paul knew that the Messianic hopes had been realized in Jesus of Nazareth, while his accusers were still groping about in the darkness and blindness of a hope that would never be fulfilled. And he cherished the same hope toward God as these men also accepted, namely, that a resurrection of the just as well as of the unjust would surely take place. Note that Paul here makes no distinction between the high priest, a Sadducee, and the representatives of the Sanhedrin that were Pharisees, preferring to regard them as simply Jews that held the hope of their entire nation. For that reason, since he was firm in this belief, Paul exercised himself, he earnestly endeavored also, as they did, to have a clear conscience toward God and toward all men everywhere. The strongest motive and impelling power in a Christian is his faith in the Word of God and his hope of the resurrection of the dead. Note: The defense of Paul, in this section especially, is a fine apology of Christianity and the Christian faith. Thus the opponents of the true faith are silenced, when they cannot prove their assertions against the Christians, and when, in addition, the faith and the life of the Christians can truthfully be urged in their defense. The Christians do not constitute a new sect; their religion is the true religion, as it was in the world from the beginning; they believe in the Word of God and have the hope of the resurrection of the body and of eternal life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v14 I admit this to you
I admit this to you
"I acknowledge this to you" or "I confess this to you"
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that according to the Way
The phrase "the Way" was a title used for Christianity during Paul's time.
they call a sect
This is a smaller group of people within a larger group group. Tertullus considers the Christians to be a small group within Judaism. See how you translated "sect" in Acts 24:5.
in that same way I serve the God of our fathers
Paul uses the phrase "in that same way" to mean that he, as a believer in Jesus, serves God the same way as their Jewish ancestors did. He is not leading a "sect" or teaching something new that is opposed to their ancient religion.
as these men
"as these men have." Here "these men" refers to the Jews who are accusing Paul in court.
that there will be a resurrection of both the righteous and the wicked
The abstract noun "resurrection" can be stated with the verb "resurrect." AT: "that God will resurrect all who have died, both the righteous and the unrighteous" (See: Abstract Nouns)
the righteous and the wicked
These nominal adjectives refer to righteous people and wicked people. AT "righteous people and wicked people" or "those who have done what is right and those who have done what is evil" (See: Nominal Adjectives)
I always strive
"I always work hard" or "I do my best"
to have a clear conscience before God
Here "conscience" refers to a person's inner morality that chooses between right and wrong. AT: "to be blameless" or "to always do what is right" (See: Metonymy)
before God
"in the presence of God"
translationWords
God
ancestor
faithful
law
prophet
confidence
resurrection
die
righteous
righteous
conscience
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–15 24:14 the Way: See study note on 9:2. •…
24:14 the Way: See study note on 9:2. • Paul emphasized his common ground with his Jewish audience, including his worship, belief in the Jewish law, acceptance of the prophets, and hope in the resurrection (24:14, 15; see 24:21).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.