The case had broken down. Paul's statement of faith and the absence of confirmatory evidence directly contradicted the only charge against him. Felix dared not hand over Paul as guilty, and he was equally unwilling to offend the high priest's party; so he postponed his decision. In the meantime Paul's custody was not to be severe. His friends might freely see him, and the long hours were doubtless lightened by visits from Luke and Aristarchus, Philip the evangelist, and other members of the local Christian community.
At first the governor was prepossessed in Paul's favor. He had some intimate knowledge concerning the tenets of the early Church, Acts 24:22. He had studied it as an intellectual system, and was interested to have opportunity for conversation with its foremost exponent. But his illicit union with Drusilla, whose husband was living, and his hope to receive a bribe from Paul's friends, made him obtuse and dead to the claims of Christ. Paul, on the other hand, seemed oblivious to any thought of himself or of his dependence on the governor's whim, and used his one opportunity in seeking the salvation of this weak and sordid soul. It was in vain. Felix was anchored to a mudbank and would not avail himself of the rising tides of life about him. [source]
Chapter Summary: Acts 24
1Paul being accused by Tertullus the orator, 10answers for his life and doctrine 24He preaches Christ to the governor and his wife 26The governor hopes for a bribe, but in vain 27Felix, succeeded by Festus, leaves Paul in prison
Greek Commentary for Acts 24:19
But certain Jews from Asia [τινες δε απο της Αλιας Ιουδαιοι] No verb appears in the Greek for these words. Perhaps he meant to say that “certain Jews from Asia charged me with doing these things.” Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2 Corinthians 7:5) as in Acts 26:9. “The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles” (Page). [source]
Who ought to have been here before thee [ους εδει επι σου παρειναι] This use of επι epi with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, Grammar, pp. 919-21). “The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present” (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. If they had aught against me (ει τι εχοιεν προς εμε ei tōi echoien pros eme). A condition of the fourth class or undetermined with less likelihood of being determined (ει ei with the optative, Robertson, Grammar, p. 1021). This is a “mixed condition” (op.cit., p. 1022) with a conclusion of the second class. [source]
If they had aught against me [ει τι εχοιεν προς εμε] A condition of the fourth class or undetermined with less likelihood of being determined This is a “mixed condition” (op.cit., p. 1022) with a conclusion of the second class. [source]
Reverse Greek Commentary Search for Acts 24:19
Acts 17:11With all readiness of mind [μετα πασης προτυμιας] Old word from προτυμος prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Acts 17:11Whether these things were so [ει] Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Acts 21:28All men everywhere [παντα πανταχηι] Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Acts 21:28Hath defiled this holy place [κεκοινωκεν τον αγιον τοπον τουτον] Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Acts 24:20Wrong doing [αδικημα] Or misdeed. Old word from αδικεω adikeō to do wrong. In the N.T. only here and Acts 18:14; Revelation 18:5. Paul uses “αδικημα adikēma ” from the standpoint of his accusers. “To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough” (Furneaux). When I stood (σταντος μου stantos mou). Genitive absolute, second aorist active participle of ιστημι histēmi (intransitive), “when I took my stand.” Before the council Same use of επι epi with genitive as in Acts 24:19. [source]
Acts 24:21For this one voice [περι μιας ταυτης πωνης] The normal Greek idiom with the attributive use of ουτος houtos calls for the article before μιας mias though some inscriptions show it as here (Robertson, Grammar, p. 702). That Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER-
Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER-
Before you (eph' humōn). Same idiom as in Acts 24:19,Acts 24:20. [source]
Acts 24:21That [ης] Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER-
Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER-
Before you (eph' humōn). Same idiom as in Acts 24:19,Acts 24:20. [source]
Acts 25:9Before me [επ εμου] Same use of επι epi with the genitive as in Acts 23:30; Acts 24:19,Acts 24:21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (Acts 25:3). He added the words “επ εμου ep' emou ” (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. [source]
Acts 26:32This man might have been set at liberty [Απολελυσται εδυνατο ο αντρωπος ουτος] Conclusion of the second class condition (determined as unfulfilled) without αν an as in Acts 24:19 because of εδυνατο edunato (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive απολελυσται apolelusthai from απολυω apoluō He certainly “could have been set free.” Why was it not done? [source]
What do the individual words in Acts 24:19 mean?
whooughtbeforeyouto appearandto make accusationifanythingthey may haveagainstme
Greek Commentary for Acts 24:19
No verb appears in the Greek for these words. Perhaps he meant to say that “certain Jews from Asia charged me with doing these things.” Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2 Corinthians 7:5) as in Acts 26:9. “The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles” (Page). [source]
This use of επι epi with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, Grammar, pp. 919-21). “The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present” (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. If they had aught against me (ει τι εχοιεν προς εμε ei tōi echoien pros eme). A condition of the fourth class or undetermined with less likelihood of being determined (ει ei with the optative, Robertson, Grammar, p. 1021). This is a “mixed condition” (op.cit., p. 1022) with a conclusion of the second class. [source]
A condition of the fourth class or undetermined with less likelihood of being determined This is a “mixed condition” (op.cit., p. 1022) with a conclusion of the second class. [source]
Reverse Greek Commentary Search for Acts 24:19
Old word from προτυμος prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Or misdeed. Old word from αδικεω adikeō to do wrong. In the N.T. only here and Acts 18:14; Revelation 18:5. Paul uses “αδικημα adikēma ” from the standpoint of his accusers. “To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough” (Furneaux). When I stood (σταντος μου stantos mou). Genitive absolute, second aorist active participle of ιστημι histēmi (intransitive), “when I took my stand.” Before the council Same use of επι epi with genitive as in Acts 24:19. [source]
Same use of επι epi with genitive as in Acts 24:19. [source]
The normal Greek idiom with the attributive use of ουτος houtos calls for the article before μιας mias though some inscriptions show it as here (Robertson, Grammar, p. 702). That Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER- Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER- Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]
Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER- Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER- Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]
Same use of επι epi with the genitive as in Acts 23:30; Acts 24:19, Acts 24:21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (Acts 25:3). He added the words “επ εμου ep' emou ” (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. [source]
Conclusion of the second class condition (determined as unfulfilled) without αν an as in Acts 24:19 because of εδυνατο edunato (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive απολελυσται apolelusthai from απολυω apoluō He certainly “could have been set free.” Why was it not done? [source]