the Week of Proper 21 / Ordinary 26
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King James Version
Acts 24:25
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Paul held nothing back. He told them the only way to be right with God was through Jesus. Paul also spoke of self-control and the day of judgment that would come for every man. This boogered Felix. He said to Paul, "That's enough for today. If I want more, I'll send for you."
But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you."
But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and answered, "Go away for the present, and when I find time I will call for you."
And while he was talking about righteousness and self-control and the judging which was to come, Felix had great fear and said, Go away for the present, and when the right time comes I will send for you.
And as he reasoned concerning righteousness, and temperance, and the judgment about to come, Felix, being filled with fear, answered, Go for the present, and when I get an opportunity I will send for thee;
Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, "Go away for now; when I have a convenient time I will call for you."
Now as he spoke about righteousness, self-control, and the judgment to come, Felix became afraid and replied, "Leave for now, but when I find time I'll call for you."
As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will call you to me."
And as he reasoned concerning justice, temperance, and the judgment to come, Felix being terrified, answered, Go thy way for this time; when I have a convenient season, I will call for thee.
But when he dealt with the subjects of justice, self-control, and the judgement which was soon to come, Felix became alarmed and said, "For the present leave me, and when I can find a convenient opportunity I will send for you."
And as he reasoned of righteousnesse, temperance, and iudgement to come, Felix trembled and answered, Go thy way for this time, when I haue a conuenient season, I will call for thee.
And Paul having reasoned concerning righteousness and self control, and the Judgment that is about to be, becoming afraid, Felix answered, For the present, go; but taking time later, I will call for you;
Howbeit whan Paul spake off righteousnesse, and off chastite and off the iudgment to come, Felix trembled, and answered: Go thy waye for this tyme. Whan I haue a conuenyent tyme, I wil sende for the.
but as he was treating of justice, temperance, and a future judgment, Felix greatly alarm'd, said, "withdraw for the present; and when I am at leisure, I will send for you."
But as he was discussing righteousness, self-control [honorable behavior, personal integrity], and the judgment to come, Felix became frightened and said, "Go away for now, and when I find [a convenient] time I will send for you."
And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
And as he argued about justice and self-control and future judgment, Felix was alarmed and said, "Go away for the present; when I have an opportunity I will summon you."
And as he preached of righteousnes temperauce and iudgement to come Felix trembled and answered: thou hast done ynough at this tyme departe when I have a conveniet tyme I will sende for the.
And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go your way for this time; and when I have a convenient season, I will call you to me.
And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, depart for this time; when I have a convenient season, I will call for thee.
and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, `For the present be going, and having got time, I will call for thee;'
But Felix became afraid when Paul spoke about living right, self-control, and the time when God will judge the world. He said, "Go away now. When I have more time, I will call for you."
While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, "Go away for now, and when I have an opportunity, I will send for you."
As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, "You may go for now. When I find the time, I will call for you."
But Felix was frightened when Paul started talking to them about doing right, about self-control, and about the coming judgment. So he said to Paul, "That's enough for now. You may go. But when I have time I will send for you."
But when Sha'ul began to discuss righteousness, self-control and the coming Judgment, Felix became frightened and said, "For the time being, go away! I will send for you when I get a chance."
And as he reasoned about righteousness and self-control and the coming judgment, Felix was alarmed and said, "Go away for the present. When I get an opportunity I will summon you."
And as he disputed of righteousnes & temperance, & of the iudgement to come, Felix trembled, and answered, Go thy way for this time, and when I haue conuenient time, I will call for thee.
And as he spoke with them concerning righteousness, holiness, and the judgment to come, Fe''lix was filled with fear, and said, You may go, and when I have opportunity I will send for you.
As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you."
As Paulhe">[fn] talked about righteousness, self-control, and the coming judgment, Felix became afraid and said, "For the present you may go. When I get a chance, I will send for you again."
And as he discoursed with them of righteousness, and of holiness, and of the judgment which is to come, Felix was filled with fear, and he said, Now go, and when I have opportunity [fn] I will send for thee.
And while he was discoursing with them on righteousness, and on holiness, and on the future judgment, Felix was filled with fear; and he said: For the present time, go: and when I have opportunity, I will send for thee.
As he reasoned with them about righteousness and self-control and the coming day of judgment, Felix became frightened. "Go away for now," he replied. "When it is more convenient, I'll call for you again."
Paul spoke about being right with God. He spoke about being the boss over our own desires. He spoke about standing before One Who will tell us if we are guilty. When Felix heard this, he became afraid and said, "Go now. I will send for you when it is a better time."
And as he reasoned of righteousness, and temperance, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
And as he discussed justice, self-control, and the coming judgment, Felix became frightened and said, "Go away for the present; when I have an opportunity, I will send for you."
And, as he was reasoning of righteousness, and self-control, and the judgment to come, Felix, becoming greatly afraid, answered - For the present, be going thy way, and, when I find an opportunity, I will send for thee, -
And as he treated of justice and chastity and of the judgment to come, Felix, being terrified, answered: For this time, go thy way: but when I have a convenient time, I will send for thee.
And while he was discussing about righteousness and self control and the judgment that is to come, Felix became afraid and replied, "Go away for the present, and when I have an opportunity, I will summon you."
And as he reasoned of ryghteousnesse, temperaunce, and iudgement to come, Felix trembled, and aunswered: Go thy way for this tyme, when I haue a conuenient season, I will sende for thee.
But Felix became afraid when Paul spoke about things like doing right, self-control, and the judgment that will come in the future. He said, "Go away now. When I have more time, I will call for you."
But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and responded, "Go away for now, and when I have an opportunity, I will summon you."
But as Paul went on discussing about goodness, self-control, and the coming Day of Judgment, Felix was afraid and said, "You may leave now. I will call you again when I get the chance."
And while he disputide of riytwisnesse, and chastite, and of dom to comynge, Felix was maad tremblinge, and answerde, That perteneth now, go; but in tyme couenable Y schal clepe thee.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
he: Acts 17:2, 1 Samuel 12:7, Isaiah 1:18, Isaiah 41:21, Romans 12:1, 1 Peter 3:15
righteousness: Acts 24:15, Acts 24:26, 2 Samuel 23:3, Job 29:14, Psalms 11:7, Psalms 45:7, Psalms 58:1, Psalms 58:2, Psalms 72:2, Psalms 82:1-4, Proverbs 16:12, Ecclesiastes 3:16, Isaiah 1:21, Isaiah 16:5, Isaiah 61:8, Jeremiah 22:3, Jeremiah 22:15-17, Ezekiel 45:9, Daniel 4:27, Hosea 10:4, Hosea 10:12, Amos 5:24, Amos 6:12, John 16:8, 1 John 3:7, 1 John 3:10
temperance: Proverbs 31:3-5, Ecclesiastes 10:16, Ecclesiastes 10:17, Isaiah 28:6, Isaiah 28:7, Daniel 5:1-4, Daniel 5:30, Hosea 7:5, Mark 6:18-24, Galatians 5:23, Titus 2:11, Titus 2:12, 1 Peter 4:4, 2 Peter 1:6
judgment: Acts 10:42, Acts 17:13, Psalms 50:3, Psalms 50:4, Ecclesiastes 3:17, Ecclesiastes 5:8, Ecclesiastes 11:9, Ecclesiastes 12:14, Daniel 12:2, Matthew 25:31-46, Romans 2:16, Romans 14:12, 1 Corinthians 4:5, 2 Corinthians 5:10, 2 Thessalonians 1:7-10, 2 Timothy 4:1, Hebrews 6:2, Hebrews 9:27, 1 Peter 4:5, Revelation 20:11-15
Felix: Acts 2:37, Acts 9:6, Acts 16:29, 1 Kings 21:27, 2 Kings 22:19, Ezra 10:3, Ezra 10:9, Psalms 99:1, Psalms 119:120, Isaiah 32:11, Isaiah 66:2, Jeremiah 23:29, Habakkuk 3:16, Romans 3:19, Romans 3:20, 1 Corinthians 14:24, 1 Corinthians 14:25, Galatians 3:22, Hebrews 4:1, Hebrews 4:12, Hebrews 12:21, James 2:19
Go: Acts 16:30-34, Acts 26:28, 1 Kings 22:26, 1 Kings 22:27, Proverbs 1:24-32, Jeremiah 37:17-21, Jeremiah 38:14-28, Matthew 14:5-10, Matthew 22:5, Matthew 25:1-10
when: Acts 17:32, Proverbs 6:4, Proverbs 6:5, Isaiah 55:6, Haggai 1:2, Luke 13:24, Luke 13:25, Luke 17:26-29, 2 Corinthians 6:2, Hebrews 3:7, Hebrews 3:8, Hebrews 3:13, Hebrews 4:11, James 4:13, James 4:14
Reciprocal: 1 Samuel 18:12 - afraid 2 Chronicles 18:25 - and carry him back Job 21:31 - declare Psalms 15:4 - a vile Psalms 98:9 - with righteousness Jeremiah 36:16 - they were Hosea 11:10 - shall tremble Hosea 13:13 - an Matthew 13:19 - and understandeth Matthew 14:4 - General Mark 4:16 - which Mark 11:18 - feared Luke 21:15 - which John 16:11 - judgment John 18:38 - What Acts 26:24 - Festus Romans 1:18 - who hold 1 Corinthians 1:27 - General 1 Corinthians 6:9 - unrighteous 1 Corinthians 16:12 - when Titus 2:2 - temperate
Cross-References
But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.
And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.
And the man wondering at her held his peace, to wit whether the Lord had made his journey prosperous or not.
But the liberal deviseth liberal things; and by liberal things shall he stand.
Use hospitality one to another without grudging.
Gill's Notes on the Bible
And 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
Psalms 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.
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 Notes on the Bible
Verse Acts 24:25. As 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 scared 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.
