The MacArthur Study Bible, NKJV, page 555
23:8 Sadducees…Pharisees. The Sadducees accepted only the Pentateuch as divinely inspired Scripture. Since they claimed (wrongly, cf. Matt. 22:23–33) that the Pentateuch did not teach that there would be a resurrection, they rejected it. The Pharisees, however, believed in the resurrection and afterlife. Their beliefs were thus closer to Christianity than those of the Sadducees. Significantly, the Scripture records the conversion of Pharisees (15:5; John 3:1), but not of Sadducees.
23:9 scribes of the Pharisees’ party. So intense was their theological disagreement with the Sadducees that they were willing to defend Paul—even though he was a leader of the hated sect of the Christians (cf. 24:5).
23:11 the Lord stood by him. The fifth of 6 visions Paul received in Acts (cf. 9:3–6; 16:9, 10; 18:9, 10; 22:17, 18; 27:23, 24), all coming at crucial points in his ministry. bear witness at Rome. Jesus encouraged Paul by telling him that his desire (Rom. 1:9–11; 15:23) to visit Rome would be granted.
23:12 bound themselves under an oath. Lit. they “anathematized” themselves (cf. Gal. 1:8, 9), thus invoking divine judgment if they failed (cf. 1 Sam. 14:44; 2 Sam. 3:35; 19:13; 1 Kin. 2:23; 2 Kin. 6:31).
23:14 chief priests and elders. See notes on 4:23; cf. Matt. 16:21. Being Sadducees, they would be more inclined to help the conspirators. Significantly excluded are the scribes who, being mostly Pharisees, had already shown their willingness to defend Paul (v. 9).
23:16 Paul’s sister’s son. The only clear reference in Scripture to Paul’s family (for other possible references see Rom. 16:7, 11, 21). Why he was in Jerusalem, away from the family home in Tarsus is not known. Nor is it evident why he would want to warn his uncle, since Paul’s family possibly disinherited him when he became a Christian (Phil. 3:8). entered the barracks and told Paul. Since Paul was not under arrest, but merely in protective custody, he was able to receive visitors.
23:17 centurions. See note on 22:25.
23:23, 24 To foil the conspirators’ plot, avoid a potentially explosive confrontation with the Jews, and save Paul’s life, Lysias realized he had to get the apostle out of Jerusalem and to his superior, Governor Felix in Caesarea.
23:23 soldiers…horsemen…spearmen. The “soldiers” were legionnaires, the elite soldiers of the Roman army; the “horsemen” were from the garrison’s cavalry detachment; and the “spearmen,” or javelin throwers, were soldiers less heavily armed than the legionnaires. Lysias sent almost half of his 1,000 man garrison, showing how seriously he viewed the plot against Paul. third hour of the night. 9:00 p.m.
23:26 governor Felix. See note on 24:3.
23:27 having learned that he was a Roman. Actually, Lysias did not find this out until after he arrested Paul (22:25, 26). Lysias sought to portray himself in the best possible light before the governor. For that reason, he also neglected to mention his order to have Paul scourged (22:24), and his mistaken assumption that he was the notorious Egyptian assassin (21:38).
23:29 questions of their law. Lysias’ failure to mention any crimes against Roman law was tantamount to declaring Paul innocent.
23:30 to state before you the charges. The plot against Paul’s life rendered any further hearings at Jerusalem unsafe, thus requiring Lysias to burden Felix with the case.
23:31 Antipatris. A Roman military post about 40 mi. from Jerusalem. Travelers from Jerusalem to Caesarea often rested there. To get there from Jerusalem in one night (v. 32) would have been an exhausting forced march for the foot soldiers.
23:32 horsemen. Since there was much less danger of ambush in the largely Gentile region of Samaria, the foot soldiers were no longer needed.
23:33 Caesarea. See note on 9:30.
23:34 what province he was from. Felix needed to determine whether he had jurisdiction to hear Paul’s case. from Cilicia. Judea and Cilicia were at that time both under the legate of Syria, so Felix had the authority to hear his case.
23:35 Herod’s Praetorium. Felix’s official residence in Caesarea.
Acts 24
24:1 after five days. A very short period of time for the Jewish leaders to put their case together, hire an attorney (“orator”), and make the trip to Caesarea. Perhaps they feared Felix would dismiss the case against Paul if they did not pursue it rapidly. Ananias the high priest. See note on 23:2. elders. Important leaders of the Sanhedrin (see note on 4:5). Tertullus. Possibly a Roman, but more likely a Hellenistic Jew (cf. v. 6).
24:3 Felix. Governor of Judea from A.D. 52 to 59. Felix was a former slave whose brother (a favorite of Emperor Claudius) had obtained for him the position as governor. He was not highly regarded by the influential Romans of his day and accomplished little during his term as governor. He defeated the Egyptian and his followers (see note on 21:38), but his brutality angered the Jews and led to his ouster as governor by Emperor Nero two years after Paul’s hearing (v. 27).
24:5–7 Having dispensed with the obligatory flattery of Felix, Tertullus set forth the specific charges against Paul. They included sedition (a violation of Roman law), sectarianism (a violation of Jewish law), and sacrilege (a violation of God’s law).
24:5 a plague. This statement, while reflecting the Sanhedrin’s hatred of the apostle and Christianity, was not a specific charge of wrongdoing. a creator of dissension. The first and (in a Roman court) most serious charge leveled against Paul: sedition (rebellion). The Romans did not tolerate those who incited rebellion (as the Jews present would learn a few years later in A.D. 66). Had the Jewish leaders been able to substantiate this charge, Paul would have faced severe punishment, possibly even execution. Tertullus carefully avoided naming any specific incidents, since Felix could then have transferred Paul’s case to the governor in whose jurisdiction the incident took place. The Jews wanted Paul tried before a governor over whom they had some influence. ringleader…sect of the Nazarenes. The second charge brought against Paul was sectarianism (heresy). Tertullus’ contemptuous reference to Christianity as “the sect of the Nazarenes” (cf. 6:14; John 1:46; 7:41, 52) was intended to portray Paul as the leader of a messianic sect posing a danger to Rome.
24:6–8a He even…to you. Many ancient manuscripts omit this passage, raising the question of whom Tertullus was urging Felix to examine. If the passage is omitted, Tertullus would be asking Felix to examine Paul; but the apostle would merely have denied Tertullus’ false accusations. If the passage is genuine, Tertullus would be falsely accusing Lysias of overstepping his authority by meddling in a proper Jewish legal proceeding. He would then be claiming that an examination of Lysias would confirm the Jewish leaders’ false interpretation of the events. That would help explain Felix’s decision to adjourn the hearing until he sent for Lysias (v. 22).
24:6 tried to profane the temple. The third accusation leveled against Paul was sacrilege, blasphemy against God. The Jewish leaders, through their spokesman, repeated the false charges of the Asian Jews (21:28). Trying to whitewash the angry crowd’s savage beating of Paul, they claimed (falsely) to have arrested him.
24:7, 8a Another falsehood, intended to shift the blame for the incident. Actually, it was the Jewish mob that was guilty of violence; Lysias put a stop to the riot and rescued Paul.
24:10–21 Paul’s third of 6 defenses (cf. 22:1–21; 22:30—23:10; 25:1–12; 26:1–29; 28:17–19).
24:10 many years a judge. Both as governor, and before that during his service under the governor of Samaria. Unlike Tertullus, Paul was not flattering Felix, but reminding him of his acquaintance with Jewish laws, customs, and beliefs. Felix was thus bound to give a just verdict.
24:11 twelve days. Five of which had been spent at Caesarea waiting for his accusers to arrive (v. 1). Several of the remaining 7 had been taken up with his purification rites (see notes on 21:24, 27). Paul’s point was that, even if he had wanted to, he had not had the time to incite a revolt.
24:14 the Way. See note on 9:2. the Law and in the Prophets. The “Law and the Prophets” refers to the OT (see Matt. 7:12). The Sadducees rejected much of the OT (see note on 23:8), while both they and the Pharisees rejected the OT’s witness to Jesus Christ (cf. Luke 24:27, 44; John 1:45; 5:39, 46). In contrast, Paul viewed the entire OT as the inspired Word of God, and believed everything it taught.
24:15 hope in God. The great hope of the Jewish people was the resurrection (Job 19:25–27; Dan. 12:2). It was Paul, not the skeptical Sadducees, who stood in the mainstream of traditional Jewish theology.
24:16 conscience without offense. See note on 23:1.
24:17 alms and offerings. The only reference in Acts to the delivery of the offering Paul had been collecting for the poor saints in Jerusalem (see note on 19:21). Far from seeking to stir up strife, Paul had gone to Jerusalem on a humanitarian mission.
24:18 Jews from Asia. See note on 21:27. purified. See note on 21:24.
24:21 Concerning the resurrection of the dead. Belief in the resurrection was not a crime under either Jewish or Roman law. Nor was Paul responsible for the longstanding feud between the Sadducees and Pharisees that erupted into open dissension when he made his statement.
24:22 having more accurate knowledge of the Way. Probably from his wife Drusilla, who was Jewish (v. 24). adjourned the proceedings. The witnesses to Paul’s alleged crime (the Jews from Asia) had failed to show up for the hearing. Nor could the Jewish leaders prove him guilty of a crime. The only verdict Felix could render consistent with Roman law was not guilty, which would infuriate the Jews, and possibly lead to further trouble. Since as governor, Felix’s primary responsibility was to maintain order, he decided the best decision was no decision, and adjourned the proceedings on the pretext of needing further information from Lysias. commander comes down. Lysias’ written report had already stated that the dispute involved questions of Jewish law (23:29), and that Paul was not guilty of any crime (23:29). It is difficult to see what more he could have added, and there is no evidence that Felix ever summoned him.
24:24 Drusilla. The youngest daughter of Agrippa I (see note on 12:1), and Felix’s third wife. Felix, struck by her beauty, had lured her away from her husband. At the time of Paul’s hearing, she was not yet 20 years old.
24:25 righteousness, self-control, and the judgment. God demands “righteousness” of all men, because of His holy nature (Matt. 5:48; 1 Pet. 1:15, 16). For men and women to conform to that absolute standard requires “self-control.” The result of failing to exhibit self-control and to conform oneself to God’s righteous standard is (apart from salvation) “judgment.” Felix was afraid. Living with a woman he had lured away from her husband, Felix obviously lacked “righteousness” and “self-control.” The realization that he faced “judgment” alarmed him, and he hastily dismissed Paul. when I have a convenient time. The moment of conviction passed, and Felix foolishly passed up his opportunity to repent (cf. 2 Cor. 6:2).
24:26 money would be given him by Paul. Roman law prohibited the taking of bribes, which was nonetheless commonplace.
24:27 Porcius Festus succeeded Felix. See note on v. 3. Festus was a member of the Roman nobility, unlike the former slave, Felix. Little is known of his brief tenure as governor (he died two years after assuming office), but the Jewish historian Josephus described him as better than either his predecessor or his successor. do the Jews a favor. He did this since Jewish complaints to Rome about his brutality eventually led to his ouster from office. He had brutally suppressed a riot in Caesarea and infuriated the Jews who managed to complain to Rome and have him replaced. Emperor Nero recalled him to Rome where he would have faced severe punishment if his influential brother, Pallas, had not interceded for him.
Acts 25
25:1–12 Paul’s fourth of 6 defenses (cf. 22:1–21; 22:30—23:10; 24:10–21; 26:1–29; 28:17–29).
25:1 after three days…Caesarea to Jerusalem. To acquaint himself with the situation in his new province.
25:3 ambush. A second ambush plot. This time, however, the members of the Sanhedrin were not accomplices (cf. 23:14, 15), but the plotters.
25:4 Festus. See note on 24:27. Caesarea. See note on 8:40. As the headquarters of Roman government in Judea, Caesarea was the proper place for Paul, a Roman citizen, to be tried.
25:6 the judgment seat. This signified that this hearing was an official Roman trial (see vv. 10, 17; 18:12; Matt. 27:19; John 19:13).
25:9 wanting to do the Jews a favor. Cf. 24:27.
25:10 Caesar’s judgment seat. Festus’ compromise gave the Jewish leaders all that they hoped for; they intended to murder Paul before he got to Jerusalem. The apostle therefore rejected Festus’ attempt at compromise and reminded the governor that he was standing at Caesar’s judgment seat where, as a Roman citizen, he had every right to be judged.
25:11 I appeal to Caesar. He declared his right as a Roman citizen to have a trial in Rome.
25:12 the council. Festus’ advisers. To Caesar you shall go! By granting the appeal, the governor removed himself from the case and transferred it to the emperor.
25:13 King Agrippa. Herod Agrippa II, son of the Herod who killed James and imprisoned Peter (see note on 12:1). He was the last of the Herods, who play a prominent role in NT history. His great-uncle, Herod Antipas, was the Herod of the gospels (Mark 6:14–29; Luke 3:1; 13:31–33; 23:7–12), while his great-grandfather, Herod the Great, ruled at the time Jesus was born (Matt. 2:1–19; Luke 1:5). Though not the ruler of Judea, Agrippa was well versed in Jewish affairs (cf. 26:3). Bernice. Not Agrippa’s wife, but his consort and sister. (Their sister, Drusilla, was married to the former governor, Felix). Their incestuous relationship was the talk of Rome, where Agrippa grew up. Bernice for a while became the mistress of Emperor Vespasian, then of his son, Titus, but always returned to her brother.
25:19 religion. Such charges did not belong in a Roman court (cf. 18:12–16).
25:20 I was uncertain of such questions. Festus, a pagan Roman and new in Judea, could not be expected to understand the theological differences between Christians and Jews.
25:21 Augustus…Caesar. “Augustus,” meaning “revered” or “worshiped one,” was a title commonly applied to the emperor. The “Caesar” ruling at this time was the infamous Nero.
25:22 I also would like to hear. The Gr. verb tense implies Herod had been wanting to hear Paul for a long time. As an expert on Jewish affairs (cf. 26:3), he relished hearing Christianity’s leading spokesman in person.
25:23 Agrippa and Bernice. The two are inseparable in Luke’s account (cf. v. 13; 26:30); she is a constant reminder of Agrippa’s scandalous private life (see note on v. 13). commanders. The 5 tribunes commanding the 5 cohorts stationed in Caesarea (see note on 10:1). prominent men. The civic leaders of the city.
25:25 Augustus. See note on v. 21.
25:26 I have nothing certain. Since Festus did not understand the nature of the charges against Paul, he did not know what to write in his official report to Nero. For a provincial governor to send a prisoner to the emperor with no clear charges against him was foolish, if not dangerous. especially before you, King Agrippa. Festus hoped Herod’s expertise in Jewish affairs (26:3) would enable him to make sense of the charges against Paul.
Acts 26
26:1–29 Paul’s fifth of 6 defenses (cf. 22:1–21; 22:30—23:10; 24:10–21; 25:1–12; 28:17–19).
26:1 permitted to speak. Since no one was there to accuse Paul, Herod permitted him to speak in his defense. stretched out his hand. A common gesture at the beginning of a speech (cf. 12:17; 13:16; 19:33).
26:3 expert in all customs and questions…with the Jews. See note on 25:26. Paul’s main purpose was not to defend himself but to convert Agrippa and the others (vv. 28, 29).
26:5 lived a Pharisee. See note on Matt. 3:7; cf. Phil. 3:5.
26:6 the hope of the promise. The coming of the Messiah and His kingdom (cf. 1:6; 3:22–24; 13:23–33; Gen. 3:15; Is. 7:14; 9:6; Dan. 7:14; Mic. 5:2; Titus 2:13; 1 Pet. 1:11, 12).
26:7 twelve tribes. A common NT designation for Israel (cf. Matt. 19:28; James 1:1; Rev. 21:12). The 10 northern tribes were not lost. Representatives from each intermingled with the two southern tribes before and after the Exile—a process that had begun during the reigns of Hezekiah (2 Chr. 30:1–11) and Josiah (2 Chr. 34:1–9).
26:8 Paul found it inconceivable that he should be condemned for believing in the resurrection—the great hope of the Jewish people (see note on 24:15).
26:10 saints. Christian believers (1 Cor. 1:2). I cast my vote. Lit. “I threw my pebble”—a reference to the ancient custom of recording votes by means of colored pebbles. This verse may also indicate that Paul had once been a member of the Sanhedrin.
26:11 compelled them to blaspheme. To renounce their faith in Jesus Christ.
26:12–14 The third NT account of Paul’s conversion (see notes on 9:1–17; 22:6–23).
26:16 things which I will yet reveal to you. See 18:9, 10; 22:17–21; 23:11; 2 Cor. 12:1–7; Gal. 1:11, 12.
26:17 Gentiles to whom I now send you. Paul’s commissioning as the apostle to the Gentiles (Rom. 11:13; 1 Tim. 2:7).
26:18 to open their eyes. Unbelievers are blinded to spiritual truth by Satan (2 Cor. 4:4; 6:14; cf. Matt. 15:14). from darkness to light. Since unbelievers are in the darkness of their spiritual blindness, the Bible often uses light to picture salvation (v. 23; 13:47; Matt. 4:16; John 1:4, 5, 7–9; 3:19–21; 8:12; 9:5; 12:36; 2 Cor. 4:4; 6:14; Eph. 5:8, 14; Col. 1:12, 13; 1 Thess. 5:5; 1 Pet. 2:9; 1 John 1:7; 2:8–10). forgiveness of sins. This is the most significant result of salvation (see note on 2:38; cf. 3:19; 5:31; 10:43; 13:38; Matt. 1:21; 26:28; Luke 1:77; 24:47; 1 Cor. 15:3; Gal. 1:4; Col. 1:14; Heb. 8:12; 9:28; 10:12; 1 Pet. 2:24; 3:18; 1 John 2:1, 2; 3:5; 4:10; Rev. 1:5). an inheritance. The blessings believers will enjoy throughout eternity in heaven (cf. 20:32; Eph. 1:11, 14, 18; Col. 1:12; 3:24; Heb. 9:15). sanctified by faith. The Bible plainly and repeatedly teaches that salvation comes solely through faith apart from human works (13:39; 15:9; 16:31; John 3:14–17; 6:69; Rom. 3:21–28; 4:5; 5:1; 9:30; 10:9–11; Gal. 2:16; 3:11, 24; Eph. 2:8, 9; Phil. 3:9).
