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.
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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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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.
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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.
And therfore stody I to have a cleare consciece towarde God and toward man also.
Show all 3 translations
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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.
And herein I endeuour my selfe to haue alway a cleare conscience towarde God, and toward men.
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 (73)
- 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.
- Acts 23:1 (v16) Paul, looking steadfastly at the council, said, “Brothers, I have lived before God in all good conscience until today.”
- 1 Timothy 1:5 (v16) but the goal of this command is love, out of a pure heart and a good conscience and sincere faith,
- 2 Corinthians 4:2 (v16) But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the…
- 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…
Show all 71 cross-references
- Hebrews 10:22 (v16) let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed…
- 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…
- Romans 2:15 (v16) in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves…
- 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…
- 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…
- 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;
- 2 Corinthians 1:12 (v16) For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of…
- 1 Peter 3:21 (v16) This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward…
- 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…
- 2 Timothy 1:3 (vv14, 16) 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
- 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…
- 1 Corinthians 4:4 (v16) For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord.
- Titus 1:15 (v16) To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience…
- 1 Peter 3:16 (vv13, 16) having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in…
- Acts 24:5 (v14) 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 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 Thessalonians 2:10 (v16) You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe.
- Titus 2:11-13 (v16) For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts,…
- Hebrews 9:14 (v16) how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from…
- Hebrews 13:18 (v16) Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things.
- 1 Peter 2:19 (v16) For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.
- 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 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.”
- 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…
- 1 Timothy 1:19 (v16) holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,
- 1 Timothy 3:9 (v16) holding the mystery of the faith in a pure conscience.
- 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 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 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 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…
- Romans 9:1 (v16) I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
- 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,
71 distinct cross-references across this passage (73 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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John Calvin 1540 · Public Domain On vv14–16 14. But I confess. Because they had laid to…
14. But I confess. Because they had laid to Paul’s charge impiety and the polluting of the temple, he purgeth himself of both now, that Felix may understand that his adversaries were moved with evil will. For though the religion, which is pretended, be false and preposterous, yet the study thereof did oftentimes find favor with men, who took no great heed. Wherefore it was to be feared lest Felix, if he had conceived any sinister suspicion of Paul, should not only have pardoned the zeal of the priests, but also have granted their requests. Wherefore Paul doth also refute this point of the accusation; and that so, that he doth not touch the faith of the gospel, because (as we have said) that was no fit place for making confession thereof. But what is this that he saith, that he worshippeth God according to the way which they call heresy? Some think that this is added like to a concession; because the enemies take that in evil part which ought to be attributed to judgment and right election; as if Paul had said, that that form of religion which he had followed is, indeed, called heresy, but unworthily. But seeing that name was not infamous either among the Jews or Gentiles, it is unlikely that he maketh answer before a profane man, touching that which they counted everywhere rather a commendation than any vice. When Christians have conference together, the Spirit of God commandeth that heretics be counted detestable; and he teacheth us to beware of heresies, because they bring upon the Church plague, dissension, and wasteness. Therefore, it is a thing not to be suffered among the people of God, whose safety consisteth in the unity of faith. But because the Jews did then openly boast of their sects, that excuse, whereof we spake of late, was superfluous. Therefore, it remaineth that he do either mean that he is a Pharisee, or that he call the Jewish religion or the profession of the gospel (without infamy) heresy; because they were distinguished from the use and custom of all nations. Seeing he did before confess himself to be a Pharisee, there shall no inconvenience ensue, if we say that he doth repeat the same now; especially seeing he speaketh shortly after of the resurrection of the dead. But because this first point doth only contain a confession concerning the worship of the God of the fathers, I think that he doth rather speak generally of the Jewish religion, or of the Christian faith which did flow thence. Paul was a citizen of Rome, notwithstanding as he came of the Jews by his ancestry, he confesseth that he continueth in the religion which he had learned of the fathers. And to this end doth the adverb of likeness tend; for it showeth a known thing, namely, the manner of worship whereunto the Jews were addicted. He maketh express mention of the God of his fathers, because it was not lawful for a man that was a Roman to receive the doctrine of the law unless he had come of the Jews. Also he toucheth his adversaries, which handle him so cruelly; whereas, notwithstanding, they both worship one God. I (saith he) worship the same God (according to the manner delivered by mine ancestors) which they themselves worship, and even as they worship him. Neither doth that hinder because he was fallen from the ceremonies of the law, and was content with the spiritual worship of God. For Paul thinketh it sufficient for him to wipe away that blot of impiety which his adversaries had falsely cast upon him. Therefore the Papists are ridiculous, who feign that Paul alloweth [approveth] all manner [of] antiquity. We, say they, worship the God of our fathers with Paul, as the custom was delivered to us from hand to hand; as if (even they themselves being judges) it were sufficient for the Jews or Turks to hold up the same buckler against the faith of Christ. But the apostle meant nothing less than simply to ground religion in the authority of ancestors, and to defend his godliness with that defense, which might have been common to all the superstitions of the Gentiles; he meant only to stop the mouth of his adversaries. Nevertheless, he taketh this for a plain matter, that the fathers, from whom the Jewish religion came, were good and sincere worshippers of God; so that the Jews, which were not degenerate, might well boast, that the God of their fathers whom they worshipped was the only Creator of heaven and earth; and that the country gods of all the rest of the world were mere and vain inventions.
Believing all things. A short exposition of the sentence next going before. For, because he had not simply affirmed that he worshipped God, but did add this word ουτως, or so: he doth now set down how he worshippeth God. Whereby it appeareth what great heed he taketh for fear he entangle himself in those accidental superstitions which reigned among the Jews. As if any of us do at this day answer the Papists, that he worshippeth the God whom they profess, as we be taught out of the law and out of the gospel. By this let us learn that God is not rightly worshipped, so that our obedience can please him, unless it be of faith, which is the only ground-work of godliness. For he (to the end he may prove himself to be the servant of God) doth not thrust upon them bare ceremonies; but he saith flatly that he believeth. Furthermore, this place containeth a profitable doctrine, that this is the only foundation of right and true faith, for a man to submit himself to the Scripture, and reverently to embrace the doctrine thereof. Furthermore, Paul doth in this place divide the Scripture into the law and the prophets, that he may the more plainly prove that he doth not dissent from the universal consent of the Church.
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 vv13–16 13 Neither can they prove the things whereof they…
13 Neither can they prove the things whereof they now accuse me.
Ver. 13. Neither can they prove the things] And if to be barely accused be sufficient to make a man guilty, no man shall be innocent. It is happy if we can write (as the Lady Elizabeth did in Woodstock windows),
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"Much alleged against me:
Nothing proved can be."
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 vv13–16 They could not prove either of those crimes they…
They could not prove either of those crimes they charged him with, viz.
1. Raising of sedition; or,
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2. Profaning of the temple, which they had accused him of.
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 vv13–16 Neither can they prove the things whereof they now…
Neither can they prove the things whereof they now accuse me. As that he was a pestilent fellow, a mover of sedition, and a profaner of the temple these things they could not set forth in any clear light, and bring testimonies, or give demonstration of; they could not make them appear to be true, which it lay upon them to do, or otherwise in course he ought be acquitted: this was challenging and defying them to make good their assertions.
Neither can they prove the things whereof they now accuse me. As that he was a pestilent fellow, a mover of sedition, and a profaner of the temple these things they could not set forth in any clear light, and bring testimonies, or give demonstration of; they could not make them appear to be true, which it lay upon them to do, or otherwise in course he ought be acquitted: this was challenging and defying them to make good their assertions.
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Acts 24:14
act 24:14
act 24:14
act 24:14But this I confess unto thee,.... What was truth he was not ashamed of, but ready to own, and bear his testimony for, whatever was the consequence of it:
that after the way which they call heresy; referring to the charge of his being a ringleader of the sect of the Nazarenes, Act 24:5 and meaning by the way the Christian religion, or the doctrines of Christianity, which the Jews called heresy; and as early as this were the Christians, by them, called heretics: so we read (r) of , "a prayer against the heretics", which Samuel (the little) composed before, or in the presence of R. Gamaliel the elder, he approving of it; which R. Gamaliel was Paul's master; and some have thought, that Samuel the little, the composer of this prayer, was Saul himself; so that he knew very well that the Christian doctrine was called heresy, and the Christians heretics, for he had called them so himself in the time of his unregeneracy; but now he was not ashamed to profess that way, and walk in it, and according to it worship God, as follows:
so worship I the God of my fathers; even Abraham, Isaac, and Jacob, suggesting, that by embracing Christianity, he had not denied, and gone off from the worship of the one, only, living, and true God, the God of Israel; and that there was an entire agreement between the saints of the Old Testament, and the Christians of the New, in the object of worship; the Vulgate Latin version reads, "so serve I the Father, and my God"; that is, God the Father, who is the Father of Christ, and the God and Father of believers in him:
believing all things which are written in the law and the prophets; which the Sadducees did not; and strictly adhering to these, and not to the traditions of the elders, as did the Scribes and Pharisees; so that since he believed whatever was contained in the sacred writings, he could not be charged justly with heresy; and as he believed, so he taught nothing but what was agreeably to the Scriptures of the Old Testament.
(r) Ganz Tzemach David, par. 1. fol. 25. 2. Vid. T. Bab. Beracot, fol. 28. 2. & 29. 1. Maimon. Hilch. Tephilla, c. 2. sect. 1.
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 vv14–16 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 vv14–16 Verse 14. That after the way which they call…
Verse 14. That after the way which they call heresy] See the explanation of this word in Clarke's note on "Ac 5:17", and see before, Ac 24:5, where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αιρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. LIFE, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see Ac 23:6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavouring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action.
So worship I the God of my fathers] I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.
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 vv13–16 Neither can they prove the things ... - That…
Neither can they prove the things ... - That is, that I am a mover of sedition, or a disturber of the peace of the people. This appeal he boldly makes; he challenges investigation; and as they did not offer to specify any acts of disorder or tumult excited by him, this charge falls of course.
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 v14 The Father,[3] and my God. In the Greek, the…
The Father,[3] and my God. In the Greek, the Lord of our fathers. (Witham) --- According to the way. The Protestant version has sect for way; but in the, as well as in many other points, the original is not attended to, in which we read Greek: kata ten odon, as in our translation.
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[BIBLIOGRAPHY]
Patri & Deo. Greek: to patroo theo.
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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 vv14–16 But this I confess to thee--in which Felix would…
But this I confess to thee--in which Felix would see no crime.
that after the way they call heresy--literally, and better, "a sect."
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so worship I the God of my fathers--the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.--Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
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 vv14–15 14. Heresy—On the second charge of HERESY he now…
14. Heresy—On the second charge of HERESY he now replies (14-16) by professing his faith in the essentials of Judaism and avowal of conscientious life.
They call—But I do not admit to be so.
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God of my fathers—My ancestral God, and, therefore, I am guiltless of breaking Roman law by deserting my ancestral religion.
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 vv13–16 13. neither can they prove (Rev. Ver., with MS.…
13. neither can they prove (Rev. Ver., with MS. authority, adds to thee) the things, &c.] The proof must be such as the law required, not the mere multiplied assertions of the accusers. The verb implies a formal setting-forth of evidence, and is used by Josephus (De vita sua, 6) of an array of proof which he has set forth to shew that his fellow-countrymen did not enter on a war till they were forced.
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 vv14–16 (14) After the way which they call heresy.—Better, which…
(14) After the way which they call heresy.—Better, which they call a sect. The Greek noun is the same as in Act_24:5, and ought, therefore, to be translated by the same English word. As it is, the reader does not see that the “way” had been called a heresy. In using the term “the way,” St. Paul adopts that which the disciples used of themselves (see Note on Act_9:2), and enters an implied protest against the use of any less respectful and more invidious epithet.
So worship I the God of my fathers.—Better, perhaps, so serve I, the word being different from that in Act_24:11, and often translated by “serve” elsewhere (Act_7:7; Heb_8:5). The “service” includes worship, but is wider in its range of meaning.
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Believing all things which are written . . .—This was a denial of the second charge, of being a ring leader of a sect. His faith in all the authoritative standards of Judaism was as firm and full as that of any Pharisee. The question whether that belief did or did not lead to the conviction that Jesus of Nazareth was the Christ, was one of interpretation, with which Felix, at all events, had nothing to do, and which St. Paul, when making a formal apologia before a Roman ruler, declines to answer.
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 vv13–16 Prove to thee for prove, A.V. Prove (parasthsai); see…
Prove to thee for prove, A.V. Prove (parasthsai); see Act_1:3, note.
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 vv14, 16 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 vv14–16 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 vv13–16 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 vv14–16 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.