| Barnes' Notes on the Bible And as he reasoned - Greek: "And he discoursing" - διαλεγομένου δὲ αὐτοῦ dialegomenou de autou. No argument should be drawn from the word that is used here to prove that Paul particularly appealed to reason, or that his discourse was argumentative. That it was so is, indeed, not improbable, from all that we know of the man, and from the topics on which he discoursed. But the word used here means simply as he discoursed, and is applied usually to making a public address, to preaching, etc., in whatever way it is done, Acts 17:2; Acts 18:4, Acts 18:19; Acts 19:8-9; Acts 24:12. Felix and Drusilla intended this as a matter of entertainment or amusement. Paul readily obeyed their summons, since it gave him an opportunity to preach the gospel to them; and as they desired his sentiments in regard to the faith in Christ, he selected those topics which were adapted to their condition, and stated those principles of the Christian religion which were suited to arrest their attention, and to lead them to repentance. Paul seized every opportunity of making known the gos pel; and whether a prisoner or at liberty; whether before princes, governors, kings, or common people, he was equally prepared to defend the pure and holy doctrines of the cross. His boldness in this instance is the more remarkable, as he was dependent on Felix for his release. A time-server or an impostor would have chosen such topics as would have conciliated the favor of the judge, and procured his discharge from custody. He would have flattered his vanity or palliated his vices. But such an idea never seems to have occurred to Paul. His aim was to defend the truth, and to save, if possible, the souls of Drusilla and of Felix. Of righteousness - περὶ δικαιοσύνης peri dikaiosunēs. Of justice. Not of the justice of God particularly, but of the nature and requirements of justice in the relations of life the relations which we sustain to God and to man. This was a proper topic with which to introduce his discourse, as it was the office of Felix to dispense justice between man and man, and as his administration was not remarkable for the exercise of that virtue. It is evident that he could be influenced by a bribe Acts 24:26, and it was proper for Paul to dwell on this, as designed to show him the guilt of his life, and his danger of meeting the justice of a Being who cannot be bribed, but who will dispense equal justice alike to the great and the mean. That Paul dwelt also on the justice of God, as the moral governor of the world, may also be presumed. The apprehension of that justice, and the remembrance of his own guilty life, tended to produce the alarm of Felix, and to make him tremble. Temperance - ἐγκρατείας egkrateias. The word "temperance" we now use commonly to denote "moderation or restraint" in regard to eating and drinking, particularly to abstinence from the use of ardent spirits. But this is not its meaning here. There is no reason to suppose that Felix was intemperate in the use of intoxicating liquors. The original word here denotes a restraint of all the passions and evil inclinations, and may be applied to prudence, chastity, and moderation in general. The particular thing in the life of Felix which Paul had probably in view was the indulgence of licentious desires, or incontinence. He was living in adultery with Drusilla, and for this Paul wished doubtless to bring him to repentance. And judgment to come - The universal judgment that was to come on all transgressors. On this topic Paul also dwelt when he preached on Mars' Hill at Athens, Acts 17:31. These topics were admirably adapted to excite the alarm of both Felix and Drusilla. It evinced great boldness and faithfulness in Paul to select them, and the result showed that he correctly judged of the kind of truth which was adapted to alarm the fears of his guilty auditor. Felix trembled - In view of his past sins, and in the apprehension of the judgment to come. The Greek ἔμφοβος emphobos does not denote that his body was agitated or shaken, but only that he was alarmed or terrified. That such fear usually shakes the frame, we know; but it is not certain that the body of Felix was thus agitated. He was alarmed and terrified, and looked with deep apprehension to the coming judgment. This was a remarkable instance of the effect of truth on the mind of a man unaccustomed to such alarms, and unused to hear such truth. It shows the power of conscience when thus, under the preaching of a prisoner, the judge is thrown into violent alarm. And answered, Go thy way ... - How different is this answer from that of the jailor of Philippi when alarmed in a similar manner! He asked, "What must I do to be saved?" and was directed to him in whom he found peace from a troubled conscience, Acts 16:30-31. Felix was troubled; but instead of asking what he should do, he sent the messenger of God away. He was evidently not prepared to break off his sins and turn to God. He sought peace by sending away his reprover, and manifestly intended then to banish the subject from his mind. Yet, like others, he did not intend to banish it altogether. He looked forward to a time when he would be more at leisure; when the cares of office would press less heavily on his attention; or when he would be more disposed to attend to it. Thus, multitudes, when they are alarmed, and see their guilt and danger, resolve to defer it to a more convenient time. One man is engaged in a career of pleasure, and it is not now a convenient time to attend to his soul's salvation. Another is pressed with business; with the cares of life; with a plan of gain; with the labors of office or of a profession, and it is not now a convenient time for him to attend to religion. Another supposes that his time of life is not the most convenient. His youth he desires to spend in pleasure, and waits for a more convenient time in middle age. His middle life he spends in business, and this is not a convenient time. Such a period he expects then to find in old age. But as age advances he finds an increasing disposition to defer it; he is still indisposed to attend to it; still in love with the world. Even old age is seldom found to be a convenient time to prepare for heaven; and it is deferred from one period of life to another, until death closes the scene. It has been commonly supposed and said that Felix never found that more convenient time to call for Paul. That he did not embrace the Christian religion, and forsake his sins, is probable, nay, almost certain. But it is not true that he did not take an opportunity of hearing Paul further on the subject; for it is said that he sent for him often, and communed with him. But, though Felix found this opportunity, yet: (1) We have no reason to suppose that the main thing - the salvation of his soul - ever again occupied his attention. There is no evidence that he was again alarmed or awakened, or that he had any further solicitude on the subject of his sins. He had passed forever the favorable time - the golden moments when he might have secured the salvation of his soul. (2) others have no right to suppose that their lives will be lengthened out that they may have any further opportunity to attend to the subject of religion. (3) when a sinner is awakened, and sees his past sins, if he rejects the appeal to his conscience then, and defers it to a more convenient opportunity, he has no reason to expect that his attention will ever be again called with deep interest to the subject. He may live, but he may live without the strivings of the Holy Spirit. When a man has once deliberately rejected the offers of mercy; when he has trifled with the influences of the Spirit of God, he has no right or reason to expect that that Spirit will ever strive with him again. Such, we have too much reason to fear, was the case with Felix. Though he often saw Paul again, and "communed with him," yet there is no statement that he was again alarmed or awakened. And thus sinners often attend on the means of grace after they have grieved the Holy Spirit; they listen to the doctrines of the gospel, they hear its appeals and its warnings, but they have no feeling, no interest, and die in their sins. A convenient season - Greek: "taking time." I will take a time for this. I will call for thee - To hear thee further on this subject. This he did, Acts 24:26. It is remarkable that Drusilla was not alarmed. She was as much involved in guilt as Felix; but she, being a Jewess, had been accustomed to hear of a future judgment until it caused in her mind no alarm. Perhaps also she depended on the rites and ceremonies of her religion as a sufficient expiation for her sins. She might have been resting on those false dependencies which go to free the conscience from a sense of guilt, and which thus beguile and destroy the soul.
Clarke's Commentary on the BibleAs he reasoned of righteousness - Δικαιοσυνης; The principles and requisitions of justice and right, between God and man; and between man and his fellows, in all relations and connections of life. Temperance - Εγκρατειας, Chastity; self-government or moderation with regard to a man's appetites, passions, and propensities of all kinds. And judgment to come - Κριματος του μελλοντος; The day of retribution, in which the unjust, intemperate, and incontinent, must give account of all the deeds done in the body. This discourse of St. Paul was most solemnly and pointedly adapted to the state of the person to whom it was addressed. Felix was tyrannous and oppressive in his government; lived under the power of avarice and unbridled appetites; and his incontinence, intemperance, and injustice, appear fully in depriving the king of Emesa of his wife, and in his conduct towards St. Paul, and the motives by which that conduct was regulated. And as to Drusilla, who had forsaken the husband of her youth, and forgotten the covenant of her God, and become the willing companion of this bad man, she was worthy of the strongest reprehension; and Paul's reasoning on righteousness, temperance, and judgment, was not less applicable to her than to her unprincipled paramour. Felix trembled - "The reason of Felix's fear," says Bp. Pearce, "seems to have been, lest Drusilla, who was a Jewess, and knew that what she had done was against the law of Moses, might be influenced by Paul's discourse, and Felix's happiness with her disturbed. What is said of Felix, Acts 24:26, seems to show that he had no remorse of conscience for what he had done." On the head of Drusilla's scruples, he had little to fear; the king of Emesa, her husband, had been dead about three years before this; and as to Jewish scruples, she could be little affected by them: she had already acted in opposition to the Jewish law, and she is said to have turned heathen for the sake of Felix. We may therefore hope that Felix felt regret for the iniquities of his life; and that his conscience was neither so seared nor so hardened, as not to receive and retain some gracious impressions from such a discourse, delivered by the authority, and accompanied with the influence, of the Spirit of God. His frequently sending for the apostle, to speak with him in private, is a proof that he wished to receive farther instructions in a matter in which he was so deeply interested; though he certainly was not without motives of a baser kind; for he hoped to get money for the liberation of the apostle. Go thy way for this time - His conscience had received as much terror and alarm as it was capable of bearing; and probably he wished to hide, by privacy, the confusion and dismay which, by this time, were fully evident in his countenance.
Gill's Exposition of the Entire BibleAnd as he reasoned of righteousness, temperance, and judgment to come,.... The apostle not only discoursed concerning the doctrine of faith in Christ, but insisted upon the duties of religion: and particularly he reasoned upon righteousness; not justifying righteousness, that is only the righteousness of Christ, and which rather belongs to the doctrine of faith in Christ; but the exercise of justice, or the doing of righteousness between man and man; which was agreeably to the light of nature, to the law of God, and Gospel of Christ, and is a virtue highly necessary in a judge, and was greatly wanting in Felix; who, as the historian says (d), was guilty of much cruelty and injustice throughout this government and therefore very appropriately did the apostle fall on this subject: and he might also reason concerning the necessity of a righteousness, in order to justify before God, and to appear before him with acceptance, and to enter into heaven: he might show, that it was the loss of righteousness which was the reason of the first man being removed from his place and state of happiness, in which he was whilst innocent; and that to admit persons into heaven without a righteousness, is contrary to the pure and holy nature of God, who loves righteousness, and hates iniquity; and particularly would not be agreeable to his justice, which requires a perfect righteousness; yea, it would be uncomfortable to holy men themselves, to have ungodly and unrighteous persons with them in heaven: he might also reason upon the want of righteousness, which is in every man; how that the first man having lost his righteousness, all his posterity are destitute of one; and that they are not able to work out one acceptable to God, and which will justify in his sight; that the thing is impracticable and impossible, and that that which men call a righteousness is not one, at least is not a justifying one: he might insist upon the unprofitableness of a man's own works of righteousness for such a purpose, by observing the imperfection of them; and that justification by them is contrary to God's declared way of justifying sinners, is derogatory to his free grace, would make null and void the death of Christ, and encourage boasting in men; and all this he might reason about, in order to convince him of the necessity and suitableness of the righteousness of faith in Christ, he had before been discoursing of: and very pertinently in the next place did he insist on "temperance"; or "continence", and chastity; since Felix had enticed away another man's wife, and now lived in adultery with her: and who was now with him, whilst hearing this discourse; which concluded with an account of "judgment to come"; how that Jesus Christ is appointed the Judge of quick and dead, and that all must appear before him, stand at his bar, and be accountable to him for all their actions, and be judged by him, which will be done in the most righteous manner: he might argue this, not only from the Scriptures of the Old Testament, of which Drusilla might have some knowledge, such as Psalm 96:13, but from reason, from the relation which men stand in to God, as his creatures, and therefore are accountable to him for their actions; and from the justice of God, which in many instances, in the present state of things, is not manifest: good men are afflicted and suffer much, and bad men flourish and enjoy great prosperity; wherefore there must be another state in which things will have another turn, and justice will take place: he might from hence conclude the certainty of a future judgment; and the universality of it, that it would reach to all men and things, and would proceed according to the strict rules of justice, and in the most awful manner; and that a true and just sentence would be pronounced and strictly executed: upon which account of things, Felix trembled; his conscience was awakened, accused him of the injustice and incontinence he had been guilty of; and his mind was filled with horror, at the thought of the awful judgment he could not escape, which Paul had described unto him; nor could he bear him to discourse any longer on these subjects: and answered, go thy way for this time, when I have a convenient season, I will call for thee; he signifying he was not at leisure now to hear him any longer; when he had a spare hour he would send for him, and hear him out; but this was only an excuse to get rid of him now, and lull his conscience asleep, and make it quiet and easy; which he was afraid would be more and more disturbed, should he suffer Paul to go on preaching in this manner: it is a saying of R. Judah (e), "say not when I am at leisure I will learn, perhaps thou wilt never be at leisure.'' (d) Tacit. Hist. l. 5. (e) Pirke Abot, c. 2. sect. 4.
Vincent's Word StudiesRighteousness, temperance, the judgment to come Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority of a king with the spirit of a slave;" and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villany." He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the preaching of the judgment to come. Temperance (ἐγκράτεια) is, properly, self-control; holding the passions in hand. Trembled (ἔμφοβος γενόμενος) Lit., having become in fear. Rev., better, was terrified. For this time (τὸ νῦν ἔχον) Or, for the present. Very literally, as to what has itself now.
Geneva Study BibleAnd as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
People's New Testament 24:25 As he reasoned. They, no doubt, expected that he would speak of doctrine, but instead he spoke of the life that ought to be lived, with special reference to those who sat before him in such state and glory. Righteousness. When he spoke of righteousness, he spoke of justice to a judge who held this office only for the sake of gain and who took bribes. Temperance. When he spoke of temperance, he rebuked the unbridled sway of the passions and of lust. Judgment. When he spoke of judgment, he pictured the judgment scene when the unjust and impure of earth shall be called to account. With such power he spoke that the stern Roman trembled before the poor prisoner in his power. Depart for this time. Felix does not resent; he is too powerfully moved, but he puts off. Thus thousands destroy their souls.
Wesley's Notes 24:25 And as he reasoned of justice, temperance, and judgment to come - This was the only effectual way of preaching Christ to an unjust, lewd judge. Felix being terrified - How happily might this conviction have ended, had he been careful to pursue the views which were then opening upon his mind! But, like thousands, he deferred the consideration of these things to a more convenient season. A season which, alas! never came. For though he heard again, he was terrified no more. In the meantime we do not find Drusilla, though a Jewess, was thus alarmed. She had been used to hear of a future judgment: perhaps too she trusted to the being a daughter of Abraham, or to the expiation of the law, and so was proof against the convictions which seized on her husband, though a heathen. Let this teach us to guard against all such false dependencies as tend to elude those convictions that might otherwise be produced in us by the faithful preaching of the word of God. Let us stop our ears against those messengers of Satan, who appear as angels of light; who would teach us to reconcile the hope of salvation with a corrupt heart or an unholy life. Go thy way for this time - O how will every damned soul one day lament his having neglected such a time as this!
Scofield Reference NotesMargin righteousness See Scofield Note: "Rom 10:10". Margin trembled becoming afraid; Gr. "emphobos," afraid.
Jamieson-Fausset-Brown Bible Commentary25. And as he reasoned of righteousness-with reference to the public character of Felix. temperance-with reference to his immoral life. and judgment to come-when he would be called to an awful account for both. Felix trembled-and no wonder. For, on the testimony of Tacitus, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble! Go thy way for this time; and when I have a convenient season I will call for thee-Alas for Felix! This was his golden opportunity, but-like multitudes still-he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!
Matthew Henry's Concise Commentary24:22-27 The apostle reasoned concerning the nature and obligations of righteousness, temperance, and of a judgment to come; thus showing the oppressive judge and his profligate mistress, their need of repentance, forgiveness, and of the grace of the gospel. Justice respects our conduct in life, particularly in reference to others; temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these, has neither the form nor the power of godliness, and must be overwhelmed with the Divine wrath in the day of God's appearing. A prospect of the judgment to come, is enough to make the stoutest heart to tremble. Felix trembled, but that was all. Many are startled by the word of God, who are not changed by it. Many fear the consequences of sin, yet continue in the love and practice of sin. In the affairs of our souls, delays are dangerous. Felix put off this matter to a more convenient season, but we do not find that the more convenient season ever came. Behold now is the accepted time; hear the voice of the Lord to-day. He was in haste to turn from hearing the truth. Was any business more urgent than for him to reform his conduct, or more important than the salvation of his soul! Sinners often start up like a man roused from his sleep by a loud noise, but soon sink again into their usual drowsiness. Be not deceived by occasional appearances of religion in ourselves or in others. Above all, let us not trifle with the word of God. Do we expect that as we advance in life our hearts will grow softer, or that the influence of the world will decline? Are we not at this moment in danger of being lost for ever? Now is the day of salvation; tomorrow may be too late.
Matthew Henry's Whole Bible CommentaryVerses 22-27 We have here the result of Paul's trial before Felix, and what was the consequence of it. I. Felix adjourned the cause, and took further time to consider of it (v. 22): He had a more perfect knowledge of that way which the Jews called heresy than the high priest and the elders thought he had. He understood something of the Christian religion; for, living at Caesarea, where Cornelius, a Roman centurion, was, who was a Christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented. He himself knew some of that way to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse: "When the chief captain shall come down hither, I will know the uttermost of your matter, or I shall know the truth, whether this Paul did go about to raise sedition or no; you are parties, he is an indifferent person. Either Paul deserves to be punished for raising the tumult, or you do for doing it yourselves and then charging it upon him; and I will hear what he says, and determine accordingly between you." Now, 1. It was a disappointment to the high priest and the elders that Paul was not condemned, or remitted to their judgment, which they wished for and expected. But thus sometimes God restrains the wrath of his people's enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection. 2. It was an injury to Paul that he was not released. Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have delivered him out of the hand of the wicked, according to the duty of a judge, Ps. 82:4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him? It is a wrong not only to deny justice, but to delay it. II. He detained the prisoner in custody, and would not take bail for him; else here at Caesarea Paul had friends enough that would gladly have been his security. Felix thought a man of such a public character as Paul was had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did show him countenance; and therefore, 1. He continued him a prisoner, commanded a centurion or captain to keep him, v. 23. He did not commit him to the common jail, but, being first made an army-prisoner, he shall still be so. 2. Yet he took care he should be a prisoner at larg-n libera custodia; his keeper must let him have liberty, not bind him nor lock him up, but make his confinement as easy to him as possible; let him have the liberty of the castle, and, perhaps, he means liberty to take the air, or go abroad upon his parole: and Paul was such an honest man that they might take his word for his return. The high priest and the elders grudged him his life, but Felix generously allows him a sort of liberty; for he had not those prejudices against him and his way that they had. He also gave orders that none of his friends should be hindered from coming to him; the centurion must not forbid any of his acquaintances from ministering to him; and a man's prison is as it were his own house if he has but his friends about him. III. He had frequent conversation with him afterwards in private, once particularly, not long after his public trial, v. 24, 25. Observe, 1. With what design Felix sent for Paul. He had a mind to have some talk with him concerning the faith in Christ, the Christian religion; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge their knowledge must discourse with men of their own profession, and those that would be acquainted with any profession should consult those that excel in the knowledge of it; and therefore Felix had a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ; and this only to satisfy his curiosity, or rather the curiosity of his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that was eaten of worms. Being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she was of; for, whatever it was, she was a reproach and scandal to it-a Jewess, but an adulteress; she was another man's wife when Felix took her to be his wife, and she lived with him in whoredom and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion, can be content to have their judgments informed but not their lives reformed. 2. What the account was which Paul gave him of the Christian religion; by the idea he had of it, he expected to be amused with a mystical divinity, but, as Paul represents it to him, he is alarmed with a practical divinity. Paul, being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concerning righteousness, temperance, and judgment to come. It is probable that he mentioned the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man; but he hastened to his application, in which he designed to come home to the consciences of his hearers. (1.) He discoursed with clearness and warmth of righteousness, temperance, and judgment to come; and here he showed, [1.] That the faith in Christ is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously, Tit. 2:12. Justice and temperance were celebrated virtues among the heathen moralists; if the doctrine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily embrace it: "No," says Paul, "it is so far from doing so that it strengthens the obligations of those sacred laws; it binds all under the highest penalties to be honest in all their dealings, and to render to all their due; to deny themselves, and to keep under the body, and bring it into subjection." The world and the flesh being in our baptism renounced, all our pursuits of the world and all our gratifications of the desires of the body are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, of which he had been notoriously guilty, that, seeing the odiousness of them, and his obnoxiousness to the wrath of God for them (Eph. 5:6), he might enquire concerning the faith of Christ, with a resolution to embrace it. [2.] That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which the everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God's day is coming, when everyone shall give account of himself to God, the Judge of all. Paul reasoned concerning this; that is, he showed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious. (2.) From this account of the heads of Paul's discourse we may gather, [1.] That Paul in his preaching had no respect to persons, for the word of God, which he preached, has not: he urged the same convictions and instructions upon the Roman governor that he did upon other people. [2.] That Paul in his preaching aimed at the consciences of men, and came close to them, sought not to please their fancy nor to gratify their curiosity, but led them to a sight of their sins and a sense of their duty and interest. [3.] That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crucify him (or, which was as bad, to deliver him back to the Jews), and he had power to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining a release, nay, and of incensing him against his prosecutors: and, on the contrary, if he disobliged him, and put him out of humour, he might do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty. [4.] That Paul was willing to take pains, and run hazards, in his work, even where there was little probability of doing good. Felix and Drusilla were such hardened sinners that it was not at all likely they should be brought to repentance by Paul's preaching, especially under such disadvantages; and yet Paul deals with them as one that did not despair of them. Let the watchman give fair warning, and then they have delivered their own souls, though they should not prevail to deliver the souls they watch for. 3. What impressions Paul's discourse made upon this great but wicked man: Felix trembled, emphobos genomenos-being put into a fright, or made a terror to himself, a magor-missabib, as Pashur, Jer. 20:3, 4. Paul never trembled before him, but he was made to tremble before Paul. "If this be so, as Paul says, what will become of me in another world? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life." We do not find that Drusilla trembled, though she was equally guilty, for she was a Jewess, and depended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upon nothing to pacify his conscience, and therefore trembled. See here, (1.) The power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and showing him the terrors of the Lord. (2.) The workings of natural conscience; when it is startled and awakened, it fills the soul with horror and amazement at its own deformity and danger. Those that are themselves the terror of the mighty in the land of the living have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble, as when it comes indeed it will make the mighty men and the chief captains to call in vain to rocks and mountains to shelter them. 4. How Felix struggled to get clear of these impressions, and to shake off the terror of his convictions; he did by them as he did by Paul's prosecutors (v. 25), he deferred them; he said, Go thy way for this time, when I have a convenient season I will call for thee. (1.) He trembled and that was all. Paul's trembling (ch. 9:6), and the jailer's (ch. 16:29), ended in their conversion, but this of Felix did not. Many are startled by the word of God who are not effectually changed by it. Many are in fear of the consequences of sin, and yet continue in love and league with sin. (2.) He did not fight against his convictions, nor fly in the face of the word or of the preacher of it, to be revenged on them for making his conscience fly in his face; he did not say to Paul, as Amaziah to the prophet, Forbear, why shouldst thou be smitten? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herod) in the sore place. But, (3.) He artfully shifted off his convictions by putting off the prosecution of them to another time. He has nothing to object against what Paul has said; it is weighty and worth considering. But, like a sorry debtor, he begs a day; Paul has spent himself, and has tired him and his lady, and therefore, "Go thy way for this time-break off here, business calls me away; but when I have a convenient season, and have nothing else to do, I will call for thee, and hear what thou hast further to say." Note, [1.] Many lose all the benefit of their convictions for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did when they trembled, What shall I do? he might have been brought to the faith of Christ, and have been a Felix indeed, happy for ever; but, by dropping his convictions now, he lost them for ever, and himself with them. [2.] In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men's putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way. Felix put off this matter to a more convenient season, but we do not find that this more convenient season ever came; for the devil cozens us of all our time by cozening us of the present time. The present season is, without doubt, the most convenient season. Behold, now is the accepted time. To-day if you will hear his voice. IV. After all, he detained him a prisoner, and left him so, when two years after he was removed from the government, v. 26, 27. He was convinced in his conscience that Paul had done nothing worthy of death or of bonds, and yet had not the honesty to release him. To little purpose had Paul reasoned with him about righteousness, though he then trembled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. But here we are told what principles he was governed by herein; and they were such as make the matter yet much worse. 1. The love of money. He would not release Paul because he hoped to make his market of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience by releasing him when he could withal satisfy his covetousness by it; but he cannot find in his heart to do his duty as a judge, unless he can get money by it: He hoped that money would have been given him of Paul, or somebody for him, and then he would have loosed him, and set him at liberty. In hopes of this, he detains him a prisoner, and sends for him the oftener, and communes with him; not any more about the faith of Christ (he had had enough of that, and of the judgment to come; Paul must not return to those subjects, nor go on with them), but about his discharge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, but he sends for him to feel his pulse, and gives him an opportunity to ask why he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other convenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is to get money by Paul, not to get the knowledge of Christ by him. Note, It is just with God to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Spirit shall no more strive with them. When men will not hear God's voice to-day, while it is called to-day, the heart is commonly hardened by the deceitfulness of sin. Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to him who were able to assist him. He having lately collected a great deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not offer money to Felix, nor beg money of the churches (his great and generous soul disdained both), yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him. They ought to have solicited the governor as pressingly for him as his enemies did against him: and if a gift was necessary to make room for them (as Solomon speaks) and to bring them before great men, they might lawfully have done it. I ought not to bribe a man to do an unjust thing, but, if he will not do me justice without a fee, it is but doing myself justice to give it to him; and, if they might do it, it was a shame they did not do it. I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The Christians here at Caesarea, where he now was, had parted with their tears to prevent his going to the prison (ch. 21:13), and could they not find in their hearts to part with their money to help him out? Yet there might be a providence of God in it; Paul's bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe will no doubt do wrong for a bribe. 2. Men-pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul, but he did not; he left Paul bound, and the reason here given is because he was willing to do the Jews a pleasure. Though he would not deliver him to death, to please them, yet he would continue him a prisoner rather than offend them; and he did it in hope hereby to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at court, for detaining him so long in custody, against all law and equity; but he was jealous of the high priest and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mouths. Thus those who do some base things are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but, when he had done it, it seems he did not gain his point. The Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and, if so, surely his remembering how light he had made of Paul's bonds would help to make his own chain heavy. Those that aim to please God by doing good will have what they aim at; but so will not those that seek to please men by doing evil. |
