1
Acts 24:1
英文原文
And after five days - This time was occupied, doubtless, in their receiving the command to go to Caesarea, and in making the necessary arrangements. This was the twelfth day after Paul's arrival at Jerusalem. See Acts 24:11.
Ananias, the high priest - See the notes on Acts 23:2.
Descended - Came down from Jerusalem. This was the usual language when a departure from Jerusalem was spoken of. See the notes on Acts 15:1.
With a certain orator named Tertullus - Appointed to accuse Paul. This is a Roman name, and this man was doubtless a Roman. As the Jews were, to a great extent, ignorant of the Roman laws, and of their mode of administering justice, it is not improbable that they were in the habit of employing Roman lawyers to plead their causes.
Who informed the governor against Paul - Who acted as the accuser, or who managed their cause before the governor.
2
Acts 24:2
「保羅被提了來」——即保羅被從監裡提出來的時候。見 Acts 23:35。
「我們因你得以大享太平」——這是奉承者和演說家慣用的口吻，為要博得審判官的好感；這與保羅在答話中更誠實坦率的開場（Acts 24:10）形成鮮明對比。這話雖是出於奉承，腓力斯雖在多方面是個沒有原則的人，但他的政務確實使猶太地得享不少太平與秩序，他也確實行了許多促進國家福祉的事。特別是他剿捕了一夥以以利亞撒為首的強盜，解往羅馬受懲（約瑟夫，《猶太古史》第二十卷第八章）；他又捉拿了那曾率四千人進入曠野、威脅猶太太平的埃及籍假先知（見 Acts 21:38 的註釋）；他還平定了該撒利亞居民與敘利亞人之間的一場騷亂（約瑟夫，《猶太戰記》第二卷第十三章第二節）。
「行了極美的事」——指大大促進百姓平安與安寧的作為。他所指的，就是剛才提到的腓力斯所成就的事，特別是他平定暴動和騷亂的功績；而且在猶太人看來，保羅的案件正是同類事件的又一例，所以他們就更有把握地求腓力斯把這一件事也壓制下去。
「因著你的先見」——即憑你的遠見、才幹、警醒和謹慎。
英文原文
And when he was called forth - When Paul was called forth from prison. See Acts 23:35.
We enjoy great quietness - This was said in the customary style of flatterers and orators, to conciliate the favor of the judge, and is strikingly in contrast with the more honest and straight forward introduction in reply of Paul, Acts 24:10. Though it was said for flattery, and though Felix was in many respects an unprincipled man, yet it was true that his administration had been the means of producing much peace and order in Judea, and that he had done many things that tended to promote the welfare of the nation. In particular, he had arrested a band of robbers, with Eleazar at their head, whom he had sent to Rome to be punished (Josephus, Antiq., book 20, chapter 8); he had arrested the Egyptian false prophet who had led out 4,000 men into the wilderness, and who threatened the peace of Judea (see the note on Acts 21:38); and he had repressed a sedition which arose between the inhabitants of Caesarea and of Syria (Josephus, Jewish Wars, book 2, chapter 13, section 2).
Very worthy deeds - Acts that tended much to promote the peace and security of the people. He referred to those which have just been mentioned as having been accomplished by Felix, particularly his success in suppressing riots and seditions; and as, in the view of the Jews, the case of Paul was another instance of a similar kind, he appealed to him with the more confidence that he would suppress that also.
By thy providence - By thy foresight," skill, vigilance, prudence.
3
Acts 24:3
「我們隨時承認這事」——我們承認這是因著你的警醒，並且懷著感激接受你為促進和平而作的調處。
「隨時隨地」——不僅在你面前如此；我們總是承認這地得享安穩，乃因你的警醒。「我們如今在你面前所做的，在你不在時也照樣做；我們並非只在你面前才稱讚你」（韋特斯坦[Wetstein]）。
「最尊貴的腓力斯」——這是官職的稱號。
「凡事滿懷感謝」——這話或許有幾分真誠，因為猶太的太平無疑確是腓力斯的功勞。然而他雖是一位幹練警醒的總督，同時也是驕傲、貪婪而殘忍的。約瑟夫（Josephus）因大祭司約拿單一案，指控他不義與殘忍（《猶太古史》第二十卷第八章第五節）；塔西佗（Tacitus，《歷史》第五卷第九章）與蘇埃托尼烏斯（Suetonius，《克勞狄烏斯傳》第二十八章）也同聲指控。
英文原文
We accept it always - We admit that it is owing to your vigilance, and we accept your interposition to promote peace with gratitude.
Always, and in all places - Not merely in your presence, but we always acknowledge that it is owing to your vigilance that the land is secure. "What we now do in your presence, we do also in your absence; we do not commend you merely when you are present" (Wetstein).
Most noble Felix - This was the title of office.
With all thankfulness - In this there was probably sincerity, for there was no doubt that the peace of Judea was owing to Felix. But at the same time that he was an energetic and vigilant governor, it was also true that he was proud, avaricious, and cruel. Josephus charges him with injustice and cruelty in the case of Jonathan, the high priest (Antiq., book 20, chapter 8, section 5), and Tacitus (History, book 5, chapter 9) and Suetonius (Life of Claudius, chapter 28) concur in the charge.
4
Acts 24:4
「惟恐多說，你嫌煩絮」——即免得再用引言和稱頌之詞佔用你的時間。
英文原文
Be not further tedious unto thee - By taking up your time with an introduction and with commendation.
5
Acts 24:5
「我們看這個人，如同瘟疫一般」——λοιμὸν loimon。這字通常用於瘟疫或疫病，繼而用於敗壞他人道德的人，或擾亂滋事、煽動叛亂的人。我們的譯本多少削弱了原文語氣的力量。帖土羅並不是說他是『如同瘟疫的人』，而是說他就是瘟疫本身。他在這裏是指他們認定保羅在各地猶太人中惹起了廣泛的擾亂。
「鼓動眾人生亂的」——即煽動騷亂的人。他們假稱他如此行，是藉著傳講違背摩西律法和習俗的道理，聳動猶太人陷入騷動與混亂。
「在普天之下」——即遍及羅馬帝國全境；如此便引致猶太人違犯律法，製造騷動、暴亂與混亂。
「又是頭目」——πρωτοστάτην prōtostatēn。這字在新約別處未曾出現。它本是軍事用語，意指「軍中站在最前列的人，即掌旗者、領袖、統帥」。這裏的意思是：保羅在傳福音的事上如此活躍、如此突出，以致他成了擴展拿撒勒教黨的領袖，或首要人物。
「教黨的」——此處原文 αἱρέσεως haireseōs 一字，正是英文「異端」（heresy）一詞所從出。然而它本宜譯作「教派」或「黨派」，在 Acts 24:14 也當如此翻譯。參見 Acts 5:17 的註釋。
「拿撒勒人的」——這是出於輕蔑而通常加給基督徒的名稱。他們如此被稱呼，是因為耶穌出於拿撒勒。
英文原文
We have found this man a pestilent fellow - λοιμὸν loimon This word is commonly applied to a plague or pestilence, and then to a man who corrupts the morals of others, or who is turbulent, and an exciter of sedition. Our translation somewhat weakens the force of the original expression. Tertullus did not say that he was a pestilent fellow, but that he was the very pestilence itself. In this he referred to their belief that he had been the cause of extensive disturbances everywhere among the Jews.
And a mover of sedition - An exciter of tumult. This they pretended he did by preaching doctrines contrary to the laws and customs of Moses, and exciting the Jews to tumult and disorder.
Throughout the world - Throughout the Roman empire, and thus leading the Jews to violate the laws, and to produce tumults, riots, and disorder.
And a ringleader - πρωτοστάτην prōtostatēn. This word occurs nowhere else in the New Testament. It is properly a military word, and denotes "one who stands first in an army, a standard-bearer, a leader, a commander." The meaning is, that Paul had been so active, and so prominent in preaching the gospel, that he had been a leader, or the principal person in extending the sect of the Nazarenes.
Of the sect - The original word here αἱρέσεως haireseōs is the word from which we have derived the term "heresy." It is, however, properly translated "sect, or party," and should have been so translated in Acts 24:14. See the notes on Acts 5:17.
Of the Nazarenes - This was the name usually given to Christians by way of contempt. They were so called because Jesus was of Nazareth.
6
Acts 24:6
「他甚至想要」——即他曾企圖如此行。
「污穢聖殿」——這是嚴重的指控，卻是毫無根據的。它出於猶太人惡毒的誣衊：他們假稱保羅把希臘人帶進了那聖地（Acts 21:28）。對這指控，他在 Acts 24:18 作了答辯。
「想要審問」——即想要定罪刑罰。
「按我們的律法」——即按他們那禁止讓外人進入聖殿的律法。
英文原文
Who also hath gone about - Who has endeavored.
To profane the temple - This was a serious, but unfounded charge. It arose from the gross calumny of the Jews, when they pretended that he had introduced Greeks into that sacred place, Acts 21:28. To this charge he replies in Acts 24:18.
And would have judged - That is, would have condemned and punished.
According to our law - Their law, which forbade the introduction of strangers into the temple.
7
Acts 24:7
「千夫長…」——帖土羅佯稱：呂西亞若不介入，他們本會按公義審判保羅；實情卻是，他們根本不顧律法和公義，早要把他當場殺害。
英文原文
But the chief captain ... - Tertullus pretends that they would have judged Paul righteously if Lysias had not interposed; but the truth was, that, without regard to law or justice, they would have murdered him on the spot.
8
Acts 24:8
「吩咐他的告訴者…」——參見 Acts 23:30。
「你自己究問他」——指當時在場的猶太人。帖土羅提出他們作證人，證明他所言屬實。顯然，我們在此所有的，只是他演說的摘要或大綱。一位羅馬辭令家在這樣的場合竟發表如此簡短、如此貧乏、毫無鋪陳的演說，實在難以置信。但這無疑是他演說的正確摘要，包含控告的主要論點。聖經作者與其他作者一樣，慣於只記講辭與論證的綱要。除非新約篇幅膨脹到完全不當的程度，這樣的做法是不可避免的。
英文原文
Commanding his accusers ... - Acts 23:30.
By examining of whom - That is, the Jews who were then present. Tertullus offered them as his witnesses of the truth of what he had said. It is evident that we have here only the summary or outline of the speech which he made It is incredible that a Roman rhetorician would have on such an occasion delivered an address so brief, so meagre, and so destitute of display as this. But it is doubtless a correct summary of his address, and contains the leading points of the accusation. It is customary for the sacred writers, as for other writers, to give only the outline of discourses and arguments. Such a course was inevitable, unless the New Testament had been swelled to wholly undue proportions.
9
Acts 24:9
「眾猶太人也隨著告他說」——指與帖土羅一同來到該撒利亞的猶太人。他們是作保羅的控告者去的；一經傳喚，便見證那辯士所說的一切都屬實。他們是否逐一受訊問，經文並沒有說明。無論他們的證言是以何種方式取得的，他們都異口同聲地證實了他對保羅所提出的控告。
英文原文
And the Jews also assented - The Jews who had accompanied Tertullus to Caesarea. They had gone as the accusers of Paul, and they bore testimony, when called upon, to the truth of all that the orator had said. Whether they were examined individually or not is not declared. In whatever way their testimony was arrived at, they confirmed unanimously the accusation which he had brought against Paul.
10
Acts 24:10
「點頭叫保羅說話」——或是以點頭，或是以手勢。
「你在這國裏斷事多年」——腓力斯與古曼努斯（Cumanus）曾同任猶太總督；及至古曼努斯因政務處理不善被定罪，政權便全然落入腓力斯手中。這事約在保羅受審之前七年，已可稱為多年，因他在那裏的日子，足以熟知猶太人的風俗習慣；而且與他近前幾任總督任職之短暫相比，也算是長久了。見 Josephus, Antiq., book 20, chapters 7 and 7。
「審判官」——這詞在這裏顯然是取「行政官」之義，即受命治理政務的人。然而裁決爭訟，也是他職分的一部分。值得注意的是，保羅並不像帖土羅那樣，用諂媚的稱呼或修辭的技巧來開始他的發言。他把申辯建立在兩件事上：自己案件的正當，以及腓力斯對猶太事務經驗豐富、足能明辨案情、公正審斷這一事實。保羅深知他的為人（見 Acts 24:25 的註釋），決不肯用諂媚的話宣告任何嚴格說來並不真實的事。
「我樂意……」——既然你如此熟悉猶太人的風俗習慣，我便更樂意將這案件交由你裁斷。這話表明他對自己案件的正當性大有把握，是一個放膽、無懼、自覺清白之人所說的話。
英文原文
Had beckoned unto him to speak - Either by a nod or by the hand,
Hast been of many years - Felix and Cumanus had been joint governors of Judea; but after Cumanus had been condemned for his bad administration of affairs, the government fell entirely into the hands of Felix. This was about seven years before Paul was arraigned, and might be called many years, as he had been long enough there to become acquainted with the customs and habits of the Jews; and it might also be called long in comparison with the short time which his immediate predecessors had held the office. See Josephus, Antiq., book 20, chapters 7 and 7.
A judge - This word is evidently used here in the sense of magistrate, or one appointed to administer the affairs of government. To determine litigated matters was, however, one part of his office. It is remarkable that Paul did not begin his speech, as Tertullus had done, by any flattering address, or by any of the arts of rhetoric. He founded his plea on the justice of his cause, and on the fact that Felix had had so much experience in the affairs of Judea that he was well qualified to understand the merits of the case, and to judge impartially. Paul was well acquainted with his character (see the notes on Acts 24:25), and would not by flattering words declare what was not strictly true.
I do the more cheerfully ... - Since you are so well acquainted with the customs and habits of the Jews, I the more readily submit the case to your disposal. This address indicated great confidence in the justice of his cause, and was the language of a man bold, fearless, and conscious of innocence.
11
Acts 24:11
「你准知道」——希臘文作「你既能知道」。就是說，他若取得適當的證據，便能明白、能知道。保羅並不是說，腓力斯因多年作那國的審判官，就能了解這案情。那事實使他有資格正確判斷、了解猶太人的風俗。但保羅本人到耶路撒冷不過十二天，其間循規蹈矩、安靜平和，這事實惟有藉適當的見證，腓力斯才能查明。保羅辯護的第一部分（Acts 24:11-13），在於明確否認他們對他的指控。
「到今日才有十二天」——伯撒（Beza）把這十二天這樣計算：第一天是他到耶路撒冷的那日（Acts 21:15）；第二天他與雅各和使徒們同度（Acts 21:18）；六天用於還願（Acts 21:21, Acts 21:26）；第九天，即他許願的第七天，起了騷動，當天他被呂西亞救出（Acts 21:27；Acts 22:29）；第十天他站在公會面前（Acts 22:30；Acts 23:10）；第十一天有人設謀害他的性命，當天晚上他被移往該撒利亞。他被囚於該撒利亞的日子沒有計算在內，因為他提出日數的目的，是要顯明他在那期間從事煽動騷亂的可能性極小；而且他在該撒利亞的監獄中被囚時還從事騷動，這是誰也不會假定的。保羅在這裏的辯護是：從他上耶路撒冷到被交在腓力斯看管之下，不過過了十二天；在這樣短的時間內，他煽動叛亂是全然不可能的。
「禮拜」——這進一步表明保羅的目的不是要製造叛亂。他上去是為安靜敬虔的目的，不是要引起暴亂與擾亂。他上耶路撒冷的這目的（至少是目的的一部分），由 Acts 20:16 的經文暗示出來。然而應當留意，我們的譯本傳達了一個希臘文未必含有的意思，即這是他上耶路撒冷的目的。原文是「我上去耶路撒冷敬拜」προσκυνήσων（proskunēsōn）；就是說，騷動發生時，他實際正在敬拜之中。但他上耶路撒冷的主要目的，是把外邦眾教會的捐項帶給在那裏受苦的同胞。見 Acts 24:17；Romans 15:25-26。
英文原文
Because that thou mayest understand - Greek: "Thou being able to know." That is, he could understand or know by taking the proper evidence. Paul does not mean to say that Felix could understand the case because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he himself had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul's defense Acts 24:11-13 consists in an express denial of what they alleged against him.
Are yet but twelve days - Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Acts 21:15. The second he spent with James and the apostles, Acts 21:18. Six days were spent in fulfilling his vow, Acts 21:21, Acts 21:26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Acts 21:27; Acts 22:29. The tenth day he was before the Sanhedrin, Acts 22:30; Acts 23:10. On the eleventh the plot was laid to take his life, and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that in that time he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defense of Paul here is, that but twelve days elapsed from the time that he went to Jerusalem until he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition.
For to worship - This further shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Acts 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek that this was the design of his going to Jerusalem. The original is, "Since I went up to Jerusalem worshipping" προσκυνήσων proskunēsōn; that is, he was actually engaged in devotion when the tumult arose. But his main design in going to Jerusalem was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Acts 24:17; Romans 15:25-26.
12
Acts 24:12
「他們也並沒有看見我……」——帖土羅對保羅的第一項控告是（Acts 24:5）：他是「如同瘟疫一般的，是連合眾人動亂的」。說他是「瘟疫」的控告過於籠統，保羅認為不必反駁。至於他煽動叛亂的具體指控，他以堅決的否認回答，並鄭重宣告：無論在會堂裏、城裏、或聖殿裏，他們都沒有見他與人辯論，或煽動騷亂。他在那裏的行為全然安靜，他們也無權假定他在別處有任何不同的表現。
英文原文
And they neither found me ... - The first charge of Tertullus against Paul was Acts 24:5 that he was "a pestilent fellow, and a mover of sedition." The charge of his being a Test was so general that Paul did not think it necessary to attempt to refute it. To the specification that he was a mover of sedition, he replies by a firm denial, and by a solemn declaration that they had not found him in any synagogue, or in the city, or in the temple, either disputing or exciting a tumult. Pits conduct there had been entirely peaceable, and they had no right to suppose that it had been otherwise anywhere.
13
Acts 24:13
「他們並不能證明……」——即不能證明我是煽動叛亂的人、或擾亂百姓安寧的人。他放膽提出這申訴；他要求調查；他們既沒有提出任何由他引起的紊亂或騷動的具體行為，這控告自然就站不住腳。
英文原文
Neither can they prove the things ... - That is, that I am a mover of sedition, or a disturber of the peace of the people. This appeal he boldly makes; he challenges investigation; and as they did not offer to specify any acts of disorder or tumult excited by him, this charge falls of course.
14
Acts 24:14
「我向你承認」——帖土羅指控中的下一項（Acts 24:5），是說他是「拿撒勒教黨裏的一個頭目」。保羅在本節和隨後兩節中對此作出答覆。關於這答覆，我們可以留意：
（一）他不屑理會「拿撒勒教黨」一名所暗含的輕蔑。他所從事的工作，比為他們加給基督徒的名稱爭辯重要得多。
（二）他承認自己屬於那一教門、那一類人。他是基督徒，這一點他既不否認，也不願否認。
（三）他堅持，他這樣行仍是敬奉他祖宗的神。他在殿裏敬拜神，這一事實就是充分的證明。
（四）他向他們表明，他所信的只是律法和先知書上所記載的；這些記載包含了他們宗教的主要教義——死人復活的盼望（Acts 24:15）；而且他在一切事上持守無虧的良心，這是他恆切而懇切的渴望（Acts 24:16）。這些就是他對第二項指控的抗辯要點，我們將要看見，這些充分回應並解除了那指控。
「按着那道」——即按着那敬拜的方式或模式。
「他們所稱為異端的」——這譯法並未向我們表達原文的力量。我們已經把「異端」（heresy）一詞附加了一種希臘原文所沒有的觀念，因為我們如今通常把它理解為教義上的錯謬。在保羅這裏的答覆中，有對他們指控的一個明確回應，這在我們的譯本中並未顯明。帖土羅的指控是：他是拿撒勒教黨（τῆς αἱρέσεως tēs haireseōs）裏的一個頭目（Acts 24:5）。保羅對此答覆說：『按着他們所稱為「教門」的那道（ἁιρεσιν hairesin——不是教義上的錯謬，而是一條他們斷言正造成分裂或結黨的道），我這樣事奉我祖宗的神。』保羅並不以被稱為猶太民中那一教門、那一派別的人為恥。我們也不該以按着一種被稱為異端或分裂的方式敬拜神為恥，只要我們是存着順服良心並順服神的心如此行。
「這樣事奉」——我繼續事奉。我沒有離棄猶太民族的特徵，即對猶太人之神合宜而公開的承認。
「我祖宗的神」——即我祖宗的神、耶和華（Yahweh）；我的猶太列祖所敬拜的神。這話十分動人，正能深入猶太人的心。他沒有引進新的敬拜對象（參 Deuteronomy 13:1-5）；他沒有成為虛假之神或外邦之神的跟隨者；而這一事實實在就是對他們指控他設立新教門的答覆。保羅在 2 Timothy 1:3 對自己作了同樣的申明：『我感謝神，就是我接續祖先、用清潔的良心所事奉的神。』
「又信」——特別是關於彌賽亞的事。他在亞基帕王面前的分訴中，更充分地解釋了他的意思（Acts 26:23）。
「在律法和先知書上」——即摩西律法所吩咐的、眾先知所預言的。保羅是否曾不信這些事中的任何一件，他們都不能證明；他的整個人生表明他完全相信這些聖典。他辯護基督教時所用的論據，大部分取自猶太人的著作。
英文原文
But this I confess ... - The next specification in the charge of Tertullus was Acts 24:5 that he was "a ringleader of the sect of the Nazarenes." To this, Paul replies in this and the two following verses. Of this reply we may observe:
(1) That he does not stoop to notice the contempt implied in the use of the word "Nazarenes." He was engaged in a more important business than to contend about the name which they chose to give to Christians.
(2) he admits that he belonged to that sect or class of people. That he was a Christian he neither denied, nor was disposed to deny.
(3) he maintains that in this way he was still worshipping the God of his fathers. Of this, the fact that he was engaged in worship in the temple was sufficient proof.
(4) he shows them that he believed only what was written in the Law and the prophets; that this involved the main doctrine of their religion the hope of the resurrection of the dead, Acts 24:15; and that it was his constant and earnest desire to keep a pure conscience in all things, Acts 24:16. These are the points of his defense to the second charge, and we shall see that they fully meet and dispose of the accusation.
After the way - After the manner or mode of worship.
Which they call heresy - This translation does not express to us the force of the original. We have attached to the word "heresy" an idea which is not conveyed by the Greek word, since we now commonly understand by it error of doctrine. In Paul's answer here, there is an explicit reference to their charge which does not appear in our version. The charge of Tertullus was, that he was the ringleader of the sect (τἦς αἱρέσεως tēs haireseōs) of the Nazarenes, Acts 24:5. To this Paul replies, "After the way which they call "sect" ἁιρεσιν hairesin, not error of doctrine, but after a way which they affirm is producing division or schism), so worship I the God of my fathers." Paul was hot ashamed to be called a follower of that sect or party among the Jewish people. Nor should we be ashamed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God.
So worship I-- I continue to worship. I have not departed from the characteristic of the Jewish people, the proper and public acknowledgment of the God of the Jews.
The God of my fathers - My father's God, Yahweh; the God whom my Jewish ancestors adored. There is something very touching in this, and suited to find its way to the heart of a Jew. He had introduced no new object of worship (compare Deuteronomy 13:1-5); he had not become a follower of a false or foreign God; and this fact was really a reply to their charge that he was setting up a new sect in religion. The same thing Paul affirms of himself in 2 Timothy 1:3; "I thank God, whom I serve from my forefathers with a pure conscience."
Believing all things ... - Particularly respecting the Messiah. So he more fully explains his meaning in his speech before King Agrippa, Acts 26:23.
In the law and in the prophets - Commanded in the Law of Moses, and foretold by the prophets. That Paul had ever disbelieved any of these things they could not prove; and his whole course had shown that he fully credited the sacred records. Most of his arguments in defending Christianity had been drawn from the Jewish writings.
15
Acts 24:15
「靠着神、盼望」——即對死人復活存着盼望，這盼望出於神的應許。
「他們自己也有這個盼望」——即法利賽人。他這話或許是指着在場的法利賽人說的。在這重大的基要真理上，他所持守的沒有一樣不是他們也持守的。至於他為何這樣突顯地提出這一點，以及這樣提出所收的效，見 Acts 23:1-9 的註釋。
「無論善惡」——即義人和惡人；也就是全人類。他們既持守這信念，就不能因他也持守而定他的罪。
英文原文
And have hope toward God - Having a hope of the resurrection of the dead, which arises from the promises of God.
Which they themselves ... - That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present. He held nothing in this great cardinal point which they did not also hold. For the reasons why he introduced this point so prominently, and the success of thus introducing it, see the notes on Acts 23:1-9.
Both of the just and unjust - Of the righteous and the wicked; that is, of all the race. As they held this, they could not arraign him for holding it also.
16
Acts 24:16
「因此」——在這事上，或為着這目的。
「自己勉勵」——ἀσκῶ askō。我操練、約束自己；我以此為我恆常的目標。保羅常訴諸他的良心，以之為他一生主要的習慣。甚至在歸信之前，他也努力按良心的指示行事（見 Acts 26:9；參 Philippians 3:5-6）。
「常存無虧的良心」——即行正直的事，使我的良心永不責備我。
「無虧」——ἀπρόσκοπον aproskopon。即無可指摘、不使人絆跌或跌倒的。他的意思是：他努力使自己的良心在本分的事上蒙光照、保持純潔，並按它的指示行事，以致他的行為既不惹神不悅，也不損害於人。有這樣的良心包含兩件事：
（一）良心在真理和本分的事上蒙光照、得着恰當的教導；
（二）凡被顯明為正的事，都誠實而忠信地行出來。沒有這兩樣，就沒有人能有無可指摘、無害的良心。
「對神」——以誠實的努力履行公私敬拜的本分，恆常行祂所要求的，信祂所說的一切，行祂所要求的一切，並把祂所悅納的事奉獻給祂。
「對人」——努力滿足公義與憐憫的一切要求；增進人的知識、幸福和救恩；如此生活，使我回顧自己的一生時，能說我已行了我當行的一切，也行了我所能行的一切，來促進全人類的福祉。這是何等高貴的行事原則！何等高超、何等純潔！與那些活着只為滿足卑賤肉體情慾、或只為金錢名譽之人的行為，有何等大的分別；與那些度日的方式對神犯最粗暴的冒犯、對人造最大損害之人的行為，有何等大的分別。保羅偉大而高貴的目標就是純潔；仇敵的任何誹謗、任何苦難、逼迫、危險或臨死的傷痛，都不能奪去良心的贊許之聲。無論在旅行中或在逼迫中，在朋友中或仇敵中；無論在會堂、在城中、在曠野傳道，或在巡撫和君王面前為自己分訴，他都有這顆自許之心的見證。那如此塑造自己一生的人有福了。人若以這為走過今生旅程的偉大目標，他一生的結局也必是有福的。
英文原文
And herein - In this, or for this purpose.
Do I exercise myself - ἀσκῶ askō. I accustom or employ myself; I make it my constant aim. Paul often appeals to his conscientiousness as the leading habit of his life. Even before his conversion he endeavored to act according to the dictates of conscience. See Acts 26:9; compare Philippians 3:5-6.
To have always a conscience ... - To do what is right, so that my conscience shall never reproach me.
Void of offence - ἀπρόσκοπον aproskopon. That which is inoffensive, or which does not cause one to stumble or fall. He means that he endeavored to keep his conscience so enlightened and pure in regard to duty, and that he acted according to its dictates in such a way that his conduct should not be displeasing to God or injurious to man. To have such a conscience implies two things:
(1) That it be enlightened or properly informed in regard to truth and duty; and,
(2) That what is made known to be right should be honestly and faithfully performed. Without these two things no man can have a conscience that will be inoffensive and harmless.
Toward God - In an honest endearour to discharge the duties of public and private worship, and to do constantly what he requires believing all that he has spoken; doing all that he requires; and offering to him the service which he approves.
Toward men - In endeavoring to meet all the demands of justice and mercy; to advance their knowledge, happiness, and salvation; living so that I may look back on my life with the reflection that I have done all that I ought to have done, and all that I could do to promote the welfare of the whole human family. What a noble principle of conduct was this! How elevated and how pure! How unlike the conduct of those who live to gratify debasing sensual appetites, or for gold or honor; of those who pass their lives in such a manner as to offer the grossest offence to God and to do the most injury to man. The great and noble aim of Paul was to be pure; and no slander of his enemies, no trials, persecutions, perils, or pains of dying could take away the approving voice of conscience. Alike in his travels and in his persecutions; among friends and foes; when preaching in the synal gogue, the city, or the desert; or when defending himself before governors and kings, he had this testimony of a self-approving mind. Happy they who thus frame their lives. And happy will be the end of a life where this has been the grand object of the journey through this world.
17
Acts 24:17
「過了多年」——即離開多年之後。保羅在此開始答覆帖土羅的指控——即他企圖玷污聖殿（Acts 24:6）。他開頭就說，他上耶路撒冷來的目的，是要在困乏之時把所需的幫助帶給他的同胞。因此，若說他來的目的乃是要違犯聖殿的規矩、玷污聖殿，那是荒謬的。
「我來…帶着」——見 Acts 11:29-30；並參 Romans 15:25-26 的註釋。
「周濟」——即慈善捐項；眾教會的供給。
「給我本國的」——不是給全國的人，而是給在猶太的貧窮聖徒（基督徒）；他們因逼迫和苦難受苦甚多。
「供獻的物」——這裏所用的詞本義指任何種類的「供獻或禮物」；但它通常用於指在殿裏獻給神的祭物——「感恩祭、祭牲」。這大概就是它在此的含義。他來是要把幫助帶給他困乏的同胞，並把供獻帶給神；因此，干擾或玷污聖殿的敬拜，絕不是他目的的一部分。
英文原文
Now after many years - After many years' absence. Paul here commences a reply to the charge of Tentullus, that he had endeavored to profane the temple, Acts 24:6. He begins by saying that his design in coming up to Jerusalem was to bring to his countrymen needed aid in a time of distress. It would be absurd to suppose, therefore, that his object in coming was to violate the customs of the temple, and to defile it.
I came to bring - See Acts 11:29-30; compare the notes on Romans 15:25-26.
Alms - Charities; the gift of the churches.
To my nation - Not to all the nation, but to the poor saints or Christians who were in Judea, and who were suffering much by persecutions and trials.
And offerings - The word used here properly denotes "an offering or gift" of any kind; but it is usually applied to an oblation or offering made to God in the temple - "a thank-offering, a sacrifice." This is probably its meaning here. He came to bring aid to his needy countrymen, and an offering to God; and it was, therefore, no part of his purpose to interfere with, or to profane the worship of the temple.
18
Acts 24:18
「幾個從亞西亞來的猶太人」——見 Acts 21:27。
「看見我在殿裏已經潔淨了」——見 Acts 21:26-27。他們看見我正在從事完成所許之願的聖工事奉。
「並沒有聚眾」——即並非帶領大批群眾同去——我乃是以安靜、和平的方式行事的。
英文原文
Certain Jews from Asia - Acts 21:27.
Found me purified in the temple - Acts 21:26-27. They found me engaged in the sacred service of completing the observance of my vow.
Neither with multitude - Not having introduced a multitude with me - in a quiet and peaceful manner.
19
Acts 24:19
「就應當到你面前來」——他們才是合宜的見證人。他們始終缺席不出，正表明他們並未準備好接受嚴格的盤問。關於聖殿中所發生的任何事，惟有他們能作見證；他們既沒有出庭，那項指控就理應撤銷。
英文原文
Who ought to have been here ... - They were the proper witnesses, and as they had staid away it showed that they were not prepared to undergo a strict examination. They alone could testify as to anything that occurred in the temple; and as they were not present, that charge ought to be dismissed.
20
Acts 24:20
「即或不然」——那些就聖殿中所發生的事控告他的人既不在場，他便要求在場的這些人若能，就他行為的其他任何部分作證控告他。這是大膽的申訴，顯明他對自己的無辜有完全的自覺。
「這些人若看出」——指在場的這些猶太人。
「有甚麼不義的行」——指任何不當的行為，或任何干犯律法的事。
「我站在公會前」——指公會（Sanhedrin），Acts 23:1-10。他們既在場，保羅便承認他們有資格就他當日的行為作證，並要求他們若能指出他行為中任何不當之處，就提出來。
英文原文
Or else - Since they are not here to witness against me in regard to what occurred in the temple, let these here present bear witness against me, if they can, in regard to any other part of my conduct. This was a bold appeal, and it showed his full consciousness of innocence.
Let these same here say - The Jews who are here present.
Any evil doing - Any improper conduct, or any violation of the Law.
While I stood before the council - The Sanhedrin, Acts 23:1-10. As they were present there, Paul admits that they were competent to bear witness to his conduct on that occasion, and calls upon them to testify, if they could, to any impropriety in his conduct.
21
Acts 24:21
「也不過一句話」——即為着這一句話、這一個宣告。這是保羅在公會面前所說的——也是他所堅持的主要之點；他要求他們就這一點作證，並在可能的話，證明他在這宣告上錯了。查布（Chubb）與其他不信者以為，保羅在此承認他說「我今日在你們面前受審，是為死人復活的道理」（Acts 23:6）時是錯的；又以為他的良心責備他似乎見風轉舵、隱瞞了人們反對他的真正原因，並企圖利用他們意見的分歧，從而製造公會中的不和。但對這種猜想，我們可以提出以下的考量：
（一）保羅原是要把他們的注意力，固定在他於公會面前所說的主要事上。
（二）正如那段經文的註釋已經指出的（Acts 23:1-10），這確是保羅所辯護的主要教義。
（三）他們若準備以持守並教導死人復活為虛假或邪惡的教義而作證控告他，他就要求他們這樣做。這既是他們在公會面前所見證的惟一之事，他便要求他們只為所知的作證，並在可能的話，證明這是錯的。
「死人復活的道理」——即關於復活的事，Acts 23:6。
英文原文
Except it be for this one voice - For this one expression or declaration. This was what Paul had said before the council - the main thing on which he had insisted, and he calls on them to testify to this, and to show, if they could, that in this declaration he had been wrong. Chubb and other infidels have supposed that Paul here acknowledges that he was wrong in the declaration which he made when he said that he was called in question for the doctrine of the resurrection of the dead Acts 23:6, and that his conscience reproached him for appearing to be time-serving, for concealing the true cause of offence against him, and for attempting to take advantage of their divisions of sentiment, thus endeavoring to produce discord in the council. But against this supposition we may urge the following considerations:
(1) Paul wished to fix their attention on the main thing which he had said before the council.
(2) it was true, as has been shown on the passage (Acts 23:1-10), that this was the principal doctrine which Paul had been defending.
(3) if they were prepared to witness against him for holding and teaching the resurrection of the dead as a false or evil doctrine, he called on them to do it. As this had been the only thing which they had witnessed before the council, he calls on them to testify to what they knew only, and to show, if they could, that this was wrong.
Touching the resurrection ... - Respecting the resurrection, Acts 23:6.
22
Acts 24:22
詳細曉得這道——我們的譯本對這一節譯得十分含糊，評論家對原文的正確解釋也意見分歧。不少人（伊拉斯謨 Erasmus、路德 Luther、米迦利斯 Michaelis、莫魯斯 Morus 等）譯作：「他雖然對基督教教義的認識比保羅的控告者更完全，卻把審訊推遲，直到呂西亞下來。」他們認為，這認識不僅可從呂西亞的信得知，也可從公眾的傳聞得知，因為該撒利亞無疑有基督徒。他們推想，他把案件延宕，或是指望從保羅那裏得到賄賂（參 Acts 24:26），或是要叫保羅被拘囚得更久，以討好猶太人。另一些人——其中包括貝撒 Beza、格勞修斯 Grotius、羅森米勒 Rosenmuller 和多德里治 Doddridge——則認為應譯作：「他把他們推延，說：等我對這道更加準確地了解之後，呂西亞下來了，我再審斷這事。」這無疑是本節正確的解釋；而腓力斯後來傳喚保羅，聽他講論信基督之道，Acts 24:24，顯然是要更明白控告保羅的罪名與他所信的性質，這事實也使上述解釋更為可信。
這道——指基督教。這說法是路加用來指基督教教義的慣用語。見 Acts 9:2 的註釋。
支吾他們——即把他們搪塞過去；他延後了案件的判決；他休庭延期審訊。
且等呂西亞……——呂西亞熟知那場騷動及其緣由，腓力斯視他為有關控告保羅之罪名實情的重要證人。
我要審斷……——即我必得著充分的消息，預備好裁決這案。
英文原文
Having more perfect knowledge of that way - Our translation of this verse is very obscure, and critics are divided about the proper interpretation of the original. Many (Erasmus, Luther, Michaelis, Morus, etc.) render it, "Although he had a more perfect knowledge of the Christian doctrine than Paul's accusers had, yet he deferred the hearing of the cause until Lysias had come down." They observe that he might have obtained this knowledge not only from the letter of Lysias, but from public rumour, as there were doubtless Christians at Caesarea. They suppose that he deferred the cause either with the hope of receiving a bribe from Paul (compare Acts 24:26), or to gratify the Jews with his being longer detained as a prisoner. Others, among whom are Beza, Grotius, Rosenmuller, and Doddridge, suppose that it should be rendered, "He deferred them, and said, after I have been more accurately informed concerning this way, when Lysias has come down, I will hear the cause." This is doubtless the true interpretation of the passage, and it is rendered more probable by the fact that Felix sent for Paul, and heard him concerning the faith of Christ Acts 24:24, evidently with the design to make himself better acquainted with the charges against him, and the nature of his belief.
Of that way - Of the Christian religion. This expression is repeatedly used by Luke to denote the Christian doctrine. See the notes on Acts 9:2.
He deferred them - He put them off; he postponed the decision of the case; he adjourned the trial.
When Lysias ... - Lysias had been acquainted with the excitement and its causes, and Felix regarded him as an important witness in regard to the true nature of the charges against Paul.
I will know the uttermost ... - I shall be fully informed, and prepared to decide the cause.
23
Acts 24:23
於是吩咐——從這一節顯然可見，腓力斯有意在安全看管的範圍內，給保羅一切的優待。他認為保羅是一個受逼迫的人，也無疑認為對他的控告全屬惡意。腓力斯這樣做的動機為何，無法確知。然而，他拘留保羅，大概不外以下的原因：
(1) 把他繼續拘押、如同他有罪一般，以討好猶太人；
(2) 指望保羅的朋友送錢給他，以求開釋。他吩咐保羅的朋友可以自由探望他，或許正是為此目的——這樣，保羅便可得著買得自由的門路。
英文原文
And he commanded ... - It is evident from this verse that Felix was disposed to show Paul all the favors that were consistent with his safe keeping. He esteemed him to be a persecuted man, and doubtless regarded the charges against him as entirely malicious. What was Felix's motive in this cannot be certainly known. It is not improbable, however, that he detained him:
(1) To gratify the Jews by keeping him in custody as if he were guilty, and,
(2) That he hoped the friends of Paul would give him money to release him. Perhaps it was for this purpose that he gave orders that his friends should have free access to him, that thus Paul might be furnished with the means of purchasing his freedom.
24
Acts 24:24
腓力斯和他夫人土西拉一同來到——土西拉是老希律亞基帕的女兒。她曾許配給安提阿古王的兒子伊皮法尼，條件是他要皈依猶太教；但他後來不肯這樣行，婚約便解除了。隨後，她的兄弟小亞基帕把她嫁給以米撒王亞基索，因他同意受割禮。腓力斯任猶太巡撫時，看見土西拉，就戀慕她，差他的一個朋友——一個生在居比路的猶太人，名叫西門，假裝會行法術——去勸她離棄丈夫，改嫁腓力斯。於是，據約瑟夫說，她為要躲避她姐姐百尼基因她的美貌而惡待她所生的嫉妒，「被說服違背了祖先的律法，嫁給了腓力斯」（Josephus, Antiq., book 20, chapter 7, sections 1 and 2）。因此，她是與他活在姦淫之中；這大概也是保羅在腓力斯面前的講論中特別論到「節制」、即貞潔的原因。見 Acts 24:25 的註釋。
召了保羅來，聽他講論——他這樣行，也許是要更全面地了解所呈交他的案件。也可能他要討好他的妻子——她是猶太女子，無疑想認識這一新教門的道理。還有一點也是確定的：腓力斯這樣做的目的之一，是要讓保羅看見自己是何等仰賴他，並誘使他買得自由。
論信基督之道——即關於基督教。信基督常被用來指基督教的全部，因為這是福音宗教首要而具特徵性的要素。
英文原文
Felix came with his wife Drusilla - Drusilla was the daughter of Herod Agrippa the elder, and was engaged to be married to Epiphanes, the son of King Antiochus, on condition that he would embrace the Jewish religion; but as he afterward refused to do that, the contract was broken off. Afterward she was given in marriage, by her brother Agrippa the younger, to Azizus, king of Emesa, upon his consent to be circumcised. When Felix was governor of Judea, he saw Drusilla and fell in love with her, and sent to her Simon, one of his friends, a Jew, by birth a Cyprian, who pretended to be a magician, to endearour to persuade her to forsake her husband and to marry Felix. Accordingly, in order to avoid the envy of her sister Bernice, who treated her ill on account of her beauty, "she was prevailed on," says Josephus, "to transgress the laws of her forefathers, and to marry Felix" (Josephus, Antiq., book 20, chapter 7, sections 1 and 2). She was, therefore, living in adultery with him, and this was probably the reason why Paul dwelt in his discourse before Felix particularly on "temperance," or chastity. See the notes on Acts 24:25.
He sent for Paul, and heard him - Perhaps he did this in order to be more fully acquainted with the case which was submitted to him. It is possible, also, that it might have been to gratify his wife, who was a Jewess, and who doubtless had a desire to be acquainted with the principles of this new sect. It is certain, also, that one object which Felix had in this was to let Paul see how dependent he was on him, and to induce him to purchase his liberty.
Concerning the faith in Christ - Concerning the Christian religion. Faith in Christ is often used to denote the whole of Christianity, as it is the leading and characteristic feature of the religion of the gospel.
25
Acts 24:25
保羅講論——希臘文作「他講論的時候」διαλεγομένου δὲ αὐτοῦ dialegomenou de autou。不可從此處所用的詞引出論據，證明保羅特別訴諸理性、或他的講論是辯論式的。就我們對這人的全部認識、以及他所講論的題目而言，事實如此並非不可能。但此處的詞只是「他講論的時候」的意思，通常用於公開講論、講道等，無論以何種方式進行，Acts 17:2; Acts 18:4, Acts 18:19; Acts 19:8-9; Acts 24:12。腓力斯和土西拉把這事當作消遣娛樂。保羅樂於應召，因為這給他機會向他們傳福音；他們既想聽他對信基督之道的意見，他就選了切合他們處境的題目，陳明那些能抓住他們的注意力、引導他們悔改的基督教原則。保羅抓住每一個傳揚福音的機會；無論被囚或自由，無論在君王、官長、王侯或平民面前，他都同樣隨時準備為十字架純潔聖潔的教義辯護。他在此情形下的膽量尤為可貴，因為他的獲釋全操在腓力斯手中。一個見風轉舵的人或騙子，必會選取能討好審判官、使他得釋放的題目；必會奉承他的虛榮、掩飾他的惡行。但這樣的念頭似乎從未進入保羅的心。他的目的是護衛真理，並盡可能拯救土西拉和腓力斯的靈魂。
公義——περὶ δικαιοσύνης peri dikaiosunēs。即正義。不是特別指神的公義，而是指人生各種關係中正義的性質與要求——我們對神和對人當守的關係。以這題目開始他的講論是合宜的，因為在人與人之間施行正義正是腓力斯的職分，而他的政績又並不以行使這美德著稱。顯然他會受賄賂的影響，Acts 24:26；保羅就此詳論是恰當的，為要叫他看見自己一生的罪，並看見他要面對那位不受賄賂、對尊卑貴賤一律施行公義之者的審判，是何等危險。保羅大概也論到神作為世界道德統治者的公義。對那公義的畏懼，加上回想自己有罪的一生，就使腓力斯驚慌恐懼。
節制——ἐγκρατείας egkrateias。我們今日所用「節制」一詞，通常指飲食上的「適度或克制」，特別指戒除烈酒。但這不是它此處的意思。沒有理由設想腓力斯酗酒無度。此處的原文指對一切情慾和邪惡傾向的克制，可泛指謹守、貞潔與節制。保羅心中所想的，大概是腓力斯生活中放縱情慾、不貞潔的一面。他正與土西拉活在姦淫中；保羅無疑想帶他為此悔改。
將來的審判——即將臨到一切悖逆之人的普世審判。保羅在雅典亞略巴古講道時也論到這題目，Acts 17:31。這些題目極其適合激起腓力斯和土西拉二人的警覺。保羅選擇它們，顯出極大的膽量與忠誠；結果也表明，他對哪一類真理能驚動他有罪的聽者，判斷得準確。
腓力斯甚覺恐懼——即因想到已往的罪、並畏懼將來的審判。希臘文 ἔμφοβος emphobos 並不表示他的身體顫動發抖，只表示他驚惶恐怖。這樣的恐懼通常會使身體戰抖，我們知道；但腓力斯的身體是否如此震動，則不能確定。他是驚惶恐懼，深深畏懼那將來的審判。這是真理在一個不慣於這種驚恐、不慣聽這類真理之人心上發生作用的一個顯著實例。它顯出良心的能力：在一個囚徒的講道之下，審判官竟陷入極度的驚惶。
說：你暫且去吧……——這答覆與腓立比禁卒在類似情形下的反應何等不同！禁卒問：「我當怎樣行才可以得救？」並被引到那位使他的良心得平安的主面前，Acts 16:30-31。腓力斯受了攪擾；但他非但沒有問自己當怎樣行，反而把神的使者打發走。他顯然還沒有準備好斷絕他的罪、歸向神。他藉著打發走責備他的人來求平安，顯然打算當時就把這題目從心中趕出去。然而，像其他人一樣，他並無意把它永遠趕走。他指望一個更空閒的時候，那時官務不那麼沉重地壓著他的注意力，或者他更願意理會它。許多人就是這樣：當他們驚醒、看見自己的罪與危險時，就決意拖延到一個更方便的時候。
有人正耽於逸樂，現在不是關心靈魂得救的方便時候。有人被事務、生活的掛慮、牟利的計劃、官職或專業的勞碌所纏累，現在不是他理會信仰的方便時候。又有人認為自己的年齡階段不方便：青年時他想縱情享樂，等候中年更方便的時候；中年又用於經商，這不是方便的時候；他指望老年找到這樣的時期。但年歲愈增，他愈發想拖延；他仍不願理會，仍戀慕世界。連老年也難得是預備上天堂的方便時候；於是一段推一段，直到死亡結束這一切。人們通常認為、也常說，腓力斯再也沒有找到那個更方便叫保羅來的時候。他沒有歸信基督教、離棄罪惡，這是可能的，幾乎是確定的。但若說他沒有抓住機會再聽保羅講論這題目，卻不是事實；因為經上說他屢次叫他來，和他談論。然而，腓力斯雖然得了這機會：
(1) 我們沒有理由設想那最要緊的事——他靈魂的得救——曾再佔據他的心。沒有證據顯示他曾再次驚醒，或對自己的罪再有絲毫的掛慮。他已永遠錯過了那有利的時機——那本可確保他靈魂得救的黃金時刻。
(2) 別人也無權設想自己的壽命會延長，以致再有機會理會信仰的題目。
(3) 罪人若已甦醒、已看見已往的罪，卻在那時拒絕良心的呼籲、拖延到更方便的機會，他就沒有理由期待這題目會再次帶著深切的關切臨到他。他可以活著，但可能活在沒有聖靈感動之中。人一旦故意拒絕憐憫的供應、一旦輕慢神之靈的感動，他就無權也無理由期待那靈會再感動他。恐怕腓力斯正是這樣。他雖然後來又常見保羅、與他「談論」，卻沒有一句話說他再次驚醒。照樣，罪人在使聖靈擔憂之後，仍常赴恩典的途徑；他們聽福音的道理，聽它的呼籲與警誡，卻毫無感覺、毫無關切，死在罪中。
得便——希臘文作「取時」。我要找一個時候處理這事。
我再叫你來——即再聽你講這題目。他後來確實這樣行了，Acts 24:26。值得注意的是，土西拉並沒有驚慌。她與腓力斯同樣陷在罪裏；但她是猶太女子，慣於聽論將來審判的道，直到這事不再使她驚惶。或許她也倚靠她宗教的禮儀，以為足以贖她的罪。她可能正倚靠那些使良心脫去罪感的虛假倚靠，而那些倚靠正是欺哄並毀滅靈魂的。
英文原文
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.
26
Acts 24:26
又指望——他以為：若讓保羅與朋友見面，自己又常常接見他、向他示惠，或許可以引誘保羅用賄賂換取自由。
保羅送他銀錢——即指望保羅給他錢，以求獲釋。這顯出腓力斯的為人：他圖謀賄賂。保羅既已證明無辜，本當立刻獲釋。但腓力斯受了貪婪的驅使，便扣留保羅，指望他被監禁所困，會用賄賂求釋。然而保羅分文不送。他知道甚麼是公義，因此既不肯花錢去買本屬自己的權利，也不肯滿足一個為斂財而出賣高位的人。各省的羅馬巡撫大都像腓力斯一樣貪婪成性、嗜財如命。他們通常就是為了錢財的利益才謀得此職，因此往往無視公義，以斂財為首要目的。
屢次叫他來——他不怕自己再次驚惶，這似乎令人詫異。但對錢財的指望勝過了這一切。他既一度抗拒了保羅的論證和神之靈的感動，此後似乎就再無恐懼或不安。他能再次聽同一個人講同一個真理而無動於衷。罪人一旦叫神的靈擔憂，往往就能在曾使他們驚恐的同一真理之下安然若素，變得全然剛硬冷漠。
和他談論——即與他交談。
英文原文
He hoped also - He thought that by giving him access to his friends, and by often meeting him himself, and showing kindness, Paul might be induced to attempt to purchase his freedom with a bribe.
That money should have been given him of Paul - That Paul would give him money to procure a release. This shows the character of Felix. He was desirous of procuring a bribe. Paul had proved his innocence, and should have been at once discharged. But Felix was influenced by avarice, and he therefore detained Paul in custody with the hope that, wearied with confinement, he would seek his release by a bribe. But Paul offered no bribe. He knew what was justice, and he would not be guilty, therefore, of attempting to purchase what was his due, or of gratifying a man who prostituted his high office for the purposes of gain. The Roman governors in the provinces were commonly rapacious and avaricious, like Felix. They usually took the office for its pecuniary advantage, and they consequently usually disregarded justice, and made the procuring of money their leading object.
He sent for him the oftener - It may seem remarkable that he did not fear that he would again become alarmed. But the hope of money overcame all this. Having once resisted the reasoning of Paul, and the strivings of the Spirit of God, he seems to have had no further alarm or anxiety. He could again hear the same man, and the same truth, unaffected. When sinners have once grieved God's Spirit, they often sit with unconcern under the same truth which once alarmed them, and become entirely hardened and unconcerned.
And communed with him - And conversed with him.
27
Acts 24:27
「過了兩年」——保羅在這整段期間都遭受不義的拘禁。腓力斯的指望，看來是要磨損他的耐性，誘使他買回自己的自由。
「接了腓力斯的任」——即接任作巡撫。
「腓力斯要討猶太人的喜歡」——渴望討他們的歡心，甚至不惜犧牲公義。這顯明了他行事所依的原則。
「就留保羅在監裏」——即把他留在監裏，交由繼任者看管。他這樣做的目的，是要安撫猶太人，即贏取他們的好感，並盡可能攔阻他們因其施政的種種弊端而在皇帝面前控告他。路加在此所記的，與約瑟夫(Josephus)的記述奇妙地吻合。約瑟夫說，波求·非斯都(Porcius Festus)是由尼祿(Nero)派來接替腓力斯的。他固然沒有提到保羅，也沒有說腓力斯想討好猶太人，但他所記的種種，足以使路加的敘述與腓力斯在任期間的為人完全相符。他告訴我們，腓力斯不得人心，而且確有理由擔憂猶太人會在皇帝面前控告他；因此，使徒行傳說他樂意向猶太人示好，與他的品格和處境完全相合，也是那些「無心插柳的吻合」之一，表明使徒行傳的作者充分了解當時的處境，他所記的歷史是真實的。
約瑟夫的記述是這樣：「當波求·非斯都由尼祿派來接替腓力斯時，該撒利亞的主要居民上到羅馬去控告腓力斯；若不是尼祿屈從於他兄弟帕拉斯(Pallas)——當時尼祿對他極為尊崇——的苦苦懇求，他必已受到懲罰」(Antiq., book 20, chapter 8, section 9)。因此，腓力斯想藉著對保羅行不義來壓制猶太人的敵意、贏取他們的好感，這計劃並未成功；這也是世上為數眾多、說明人靠惡行終究一無所得的例子之一。他藉不義想從保羅那裏得錢，失敗了；他藉不義想得猶太人的好感，在那事上也失敗了。從整件事所得的推論是：「誠實是最好的政策」；凡居任何職分的人，都當行一條堅定、恆常、毫不動搖的正直之路。
英文原文
But after two years - Paul was unjustly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom.
Came into Felix' room - As governor.
And Felix, willing to show the Jews a pleasure - Desirous of pleasing them, even at the expense of justice, This shows the principle on which he acted.
Left Paul bound - Left him in custody to the charge of his successor. His object in this was to conciliate the Jews; that is, to secure their favor, and to prevent them, if possible, from accusing him for the evils of his administration before the emperor. The account which Luke gives here coincides remarkably with what Josephus has given. He says that Porcius Festus was sent as successor to Felix by Nero. He does not, indeed, mention Paul, or say that Felix sought to conciliate the favor of the Jews, but he gives such an account as to make the statement by Luke perfectly consistent with his character while in office. He informs us that Felix was unpopular, and that there was reason to apprehend that the Jews would accuse him before the emperor; and, therefore, the statement in the Acts that he would be willing to show the Jews a favor, is in perfect keeping with his character and circumstances, and is one of those undesigned coincidences which show that the author of the Acts was fully acquainted with the circumstances of the time and that his history is true.
The account in Josephus is, that "when Porcius Festus was sent as successor to Felix by Nero, the principal inhabitants of Caesarea went up to Rome to accuse Felix; and he had been certainly brought to punishment unless Nero had yielded to the importunate solicitations of his brother Palias, who was at that time had in the greatest honor by him" (Antiq., book 20, chapter 8, section 9). The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favor by injustice to Paul, did not succeed, and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed; he sought by injustice to obtain the favor of the Jews, and failed in that also. And the inference from the whole transaction is, that "honesty is the best policy," and that men in any office should pursue a course of firm, constant, and undeviating integrity.
「過了五天」——這段時間無疑用於他們領受前往該撒利亞的命令，並作必要的安排。這是保羅抵達耶路撒冷後的第十二天。見 Acts 24:11。
「大祭司亞拿尼亞」——見 Acts 23:2 的註釋。
「下來」——即從耶路撒冷下來。談到離開耶路撒冷時，這是慣用的說法。見 Acts 15:1 的註釋。
「帶著一個辯士帖土羅」——被派來控告保羅。這是一個羅馬名字，這人無疑是羅馬人。由於猶太人大都不通羅馬法律及其司法的方式，他們慣於雇用羅馬律師代為陳述案情，這是很有可能的。
「向巡撫控告保羅」——即充當控告者，或在巡撫面前處理他們的案子。