Wednesdays are for the New Testament
8/21/24
Bruce, F.F. (1988). "Acts 24" In The Book of Acts (Revised). (pages 437-449). William B. Eerdmans Publishing.
Acts 24:1-9 begins the account of Paul's trial before the governor in Caesarea. An advocate named Tertullus represented the prosecution. Bruce notes this was a common enough name (Bruce 1988, p. 438). The speech recorded, full of flattery toward the governor, was typical of legal discourse. It likely represents only a small portion of what was said. Tertullus mentions the peace of Felix' realm and the overall beneficence of the governor. Paul is presented in verses 5-6 as one who provokes uprisings, is a ringleader of the Nazarenes, and someone who violates holy places (Bruce 1988, p. 439). Bruce observes that there is no evidence for Paul acting in a subversive way, as alleged. This was not the pattern among Christians. There was some evidence that unrest cropped up where Paul went (Bruce 1988, p. 440). However, Paul was not generally the instigator of discord. The charge of being a ringleader of the Nazarenes may not have been understood in all its nuances by Felix, but Bruce grants that Felix may have known something about the movement. The allegation that Paul had taken a Gentile into the temple was clear and could be answered (Bruce 1988, p. 441). However, a charge that he attempted it unsuccessfully would be very difficult to answer. Tertullus' accusations are answered by Paul (Bruce 1988, p. 442).
Paul's response is in 24:10-21. Bruce observes that Paul's exordium, though eloquent, was brief, and appealed to Felix as someone who had exhaustive knowledge of Judaism (Bruce 1988, p. 443). Since Paul had returned to Jerusalem after being absent for years, he had spent twelve days without raising any tumults, including the public discourse and debate which would have been very much within his rights. In verses 14-16 Paul describes what he was doing in Jerusalem, worshiping in accord with the ways his ancestors had participated in their faith. Paul's apologetic here is that he followed the patterns of the Law and Prophets, hoping in the resurrection (Bruce 1988, p. 444). Bruce observes that "this is the only place in the New Testament where Paul is unambiguously credited with believing in a resurrection for the unrighteous as wella s for the righteous dead" (Bruce 1988, p. 444). It is more common in his epistles for him to speak of the resurrection as the hope of the Christians. Paul says in verse 17 that the purpose of his trip to Jerusalem was to bring a financial relief offering to Jews in Jerusalem. Bruce points out that it seemed significant to Paul that Gentiles sent gifts to Jews (Bruce 1988, p. 445). Verses 18-19 describe the controversy which arose while Paul was acting in an orderly manner in the temple. The actual accusers of Paul had not come to his trial, as they would have normally done. Bruce speculates that their absence may have been because as Asiatic Jews they would not have been respected by a Roman official. Verses 20-21 record Paul's request that the charges should be made known specifically (Bruce 1988, p. 446). Confessing the resurrection was not known as a crime.
In Acts 24:22-23, Felix adjourns the hearing, stating his plan to make a decision when Lysias was able to come to Caesarea. Bruce observes that Felix did seem to understand the situation well, possibly due to his wife Drusilla, from the family of the Herods (Bruce 1988, p. 446). Paul was granted a relatively large amount of freedom while he was detained in Caesarea.
Verses 24-25 record a series of later interviews with Paul after Drusilla arrived. Through these interviews Felix was able to learn more about Christianity (Bruce 1988, p. 447). Bruce provides a brief biography of Drusilla. The ethical elements of Christianity may well have proven personally challenging to Felix, causing him to start and stop discussions frequently (Bruce 1988, p. 448). Felix further expected Paul might make a large bribe to obtain his release. This was not to happen. In the end, Felix was replaced by Porcius Festus, leaving Paul as a prisoner (Bruce 1988, p. 448). Bruce also provides a brief biography of Festus.
8/21/24
Bruce, F.F. (1988). "Acts 24" In The Book of Acts (Revised). (pages 437-449). William B. Eerdmans Publishing.
Acts 24:1-9 begins the account of Paul's trial before the governor in Caesarea. An advocate named Tertullus represented the prosecution. Bruce notes this was a common enough name (Bruce 1988, p. 438). The speech recorded, full of flattery toward the governor, was typical of legal discourse. It likely represents only a small portion of what was said. Tertullus mentions the peace of Felix' realm and the overall beneficence of the governor. Paul is presented in verses 5-6 as one who provokes uprisings, is a ringleader of the Nazarenes, and someone who violates holy places (Bruce 1988, p. 439). Bruce observes that there is no evidence for Paul acting in a subversive way, as alleged. This was not the pattern among Christians. There was some evidence that unrest cropped up where Paul went (Bruce 1988, p. 440). However, Paul was not generally the instigator of discord. The charge of being a ringleader of the Nazarenes may not have been understood in all its nuances by Felix, but Bruce grants that Felix may have known something about the movement. The allegation that Paul had taken a Gentile into the temple was clear and could be answered (Bruce 1988, p. 441). However, a charge that he attempted it unsuccessfully would be very difficult to answer. Tertullus' accusations are answered by Paul (Bruce 1988, p. 442).
Paul's response is in 24:10-21. Bruce observes that Paul's exordium, though eloquent, was brief, and appealed to Felix as someone who had exhaustive knowledge of Judaism (Bruce 1988, p. 443). Since Paul had returned to Jerusalem after being absent for years, he had spent twelve days without raising any tumults, including the public discourse and debate which would have been very much within his rights. In verses 14-16 Paul describes what he was doing in Jerusalem, worshiping in accord with the ways his ancestors had participated in their faith. Paul's apologetic here is that he followed the patterns of the Law and Prophets, hoping in the resurrection (Bruce 1988, p. 444). Bruce observes that "this is the only place in the New Testament where Paul is unambiguously credited with believing in a resurrection for the unrighteous as wella s for the righteous dead" (Bruce 1988, p. 444). It is more common in his epistles for him to speak of the resurrection as the hope of the Christians. Paul says in verse 17 that the purpose of his trip to Jerusalem was to bring a financial relief offering to Jews in Jerusalem. Bruce points out that it seemed significant to Paul that Gentiles sent gifts to Jews (Bruce 1988, p. 445). Verses 18-19 describe the controversy which arose while Paul was acting in an orderly manner in the temple. The actual accusers of Paul had not come to his trial, as they would have normally done. Bruce speculates that their absence may have been because as Asiatic Jews they would not have been respected by a Roman official. Verses 20-21 record Paul's request that the charges should be made known specifically (Bruce 1988, p. 446). Confessing the resurrection was not known as a crime.
In Acts 24:22-23, Felix adjourns the hearing, stating his plan to make a decision when Lysias was able to come to Caesarea. Bruce observes that Felix did seem to understand the situation well, possibly due to his wife Drusilla, from the family of the Herods (Bruce 1988, p. 446). Paul was granted a relatively large amount of freedom while he was detained in Caesarea.
Verses 24-25 record a series of later interviews with Paul after Drusilla arrived. Through these interviews Felix was able to learn more about Christianity (Bruce 1988, p. 447). Bruce provides a brief biography of Drusilla. The ethical elements of Christianity may well have proven personally challenging to Felix, causing him to start and stop discussions frequently (Bruce 1988, p. 448). Felix further expected Paul might make a large bribe to obtain his release. This was not to happen. In the end, Felix was replaced by Porcius Festus, leaving Paul as a prisoner (Bruce 1988, p. 448). Bruce also provides a brief biography of Festus.
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