Acts 24:15

24:15 At the last judgment God will raise both the righteous and the unrighteous. Paul kept this final appointment with God constantly in mind (24:16). The fear of the “coming day of judgment” unnerved Felix in a subsequent conversation with Paul (24:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 24:15. Ἔχων, having) [in actual possession]. This is more than προσδέχονται, expect look for [but Engl. Vers. allow].—δικαίων τε καὶ ἀδίκων, of the just as well as also the unjust) An appropriate division: for he was speaking in a court of justice.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 24:15 . ἐλπίδα ἔχων , cf. Act 23:6 : St. Paul speaks of the hope as a present possession, “ habens id plus quam προσδ . expectant ,” Bengel; in LXX very frequent with ἐπί , but for εἰς cf. Isa 51:5 , Ps. 118:114, so here, a hope supporting itself upon God. καὶ αὐτοὶ οὗτοι : the Apostle makes no distinction between Sadducees and Pharisees, but regards the Jews who were present as representing the nation. προσδ ., Act 23:21 , cf. St. Paul’s words in Tit 2:13 , Gal 5:5 . μέλλειν ἔσεσθαι , see above on Act 11:28 , and cf. Act 27:10 , future infinitive with μέλλειν only in this one phrase in N.T. ἀνάστασιν … δικ . τε καὶ ἀδίκων : the belief was firmly held in all circles where the teaching of the Pharisees prevailed. But was this belief a belief in the resurrection of Israelites only? Was it a belief in the resurrection of the righteous only? The book of Daniel plainly implies a resurrection of the just and the unjust, Act 12:2 , but we cannot say that this became the prevailing belief, e.g. , in Psalms of Solomon , although Act 3:16 may probably be based upon the passage in Daniel, yet in Act 24:13 there is no thought of the resurrection of the sinner ( cf. 2Ma 7:14 , σοὶ μὲν γὰρ ἀνάστασις εἰς ζωήυ οὐκ ἔσται , addressed to Antiochus Epiphanes). So Josephus, in giving an account of the ordinary Pharisaic doctrine, speaks only of the virtuous reviving and living again, Ant. , xviii., 1, 3. So too in the Talmudic literature the resurrection of the dead is a privilege of Israel, and of righteous Israelites only there is no resurrection of the heathen. On the other hand there are passages in the Book of Enoch where a resurrection of all Israelites is spoken of, cf. 22, with the exception of one class of sinners, i xxxvi, xxxvii lxx, lxxxiii xc, Apocalypse of Baruch l Lev 6 , but in Enoch xli liv. we have a resurrection of the righteous Israelites only, cf. Apoc. of Baruch xxx. 1 ( cf. with this verse in Acts). See further Charles, Book of Enoch , pp. 139, 262, and Apocalypse of Baruch, l.c., Psalms of Solomon , Ryle and James, Introd. , li., pp. 37, 38, Schürer, Jewish People , div. ii., vol. ii., p. 179. Weber, Jüdische Theol. , p. 390 ff. (1897). Enoch xci civ is placed by Charles at 104 95 B.C., and Baruch xxx is ascribed to 2 , written after the destruction of Jerusalem.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And have hope . . . as they themselves . . . allow, that there shall be a resurrection, &c.--This appeal to the faith of his accusers shows that they were chiefly of the Pharisees, and that the favor of that party, to which he owed in some measure his safety at the recent council (Act 23:6-9), had been quite momentary.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. And have hope toward God, c.] I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. Hoping in God. We must note the course of his speech. For after that he hath professed that he believeth the Scripture, he doth now add the hope of the resurrection to come, that it may appear that it cometh not from the understanding of the flesh, or from the decrees of men, but it is conceived out of the word of God. Thus doth the reverence of the Scripture go before, that it may hold us fast bound, and it is the beginning of faith. After that the knowledge of those things which God hath revealed there doth follow, being coupled and linked with sure hope. And whereas he maketh them his fellows, it is referred unto the sounder sort. Though it be not to be doubted, but that he seeketh, by this means and policy, to bring them out of their lurking places into the clear light, and that before Felix; as it shall again appear by the conclusion of the defense. But in this place, the general resurrection is defended [asserted] against certain brain-sick fellows, who restrain the same unto the members of Christ. But as Paul doth in this place say that all men shall rise again, so by the plain voice of Christ all are cited; some unto judgment, some unto life (John 5:29).

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) Which they themselves also allow . . .—We have the same tact, perhaps also the same sympathy, as in Act_23:6. He identifies himself, on this point, not only with the Pharisees but with the great bulk of the Jewish people.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. and have (R. V. having) hope … which they themselves also allow] (R. V. look for). Here the Apostle is of course alluding only to the Pharisees among his own people, but he puts them as representatives of the larger part of the nation. The Rev. Ver. renders “which these also themselves look for.” If the Apostle employed the words in that sense he would be turning towards the body of Jews in the court rather than to the Sadducees and their spokesman.

that there shall be a resurrection of the dead] The best MSS. give nothing for the last three words. St Paul adheres to the point which had before provoked the anger of Ananias and his party, and they must have been the more irritated because the words of the Apostle declare their opponents, the Pharisees, to be holding the true faith, and imply that such is the general belief of the Jewish people.

both of the just and unjust] Speaking in the presence of Felix, the Apostle seems to have chosen words to touch the conscience of the Procurator.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And herein do I exercise myself,.... Or because of this; on account of this doctrine of the resurrection of the dead, which is a doctrine according to godliness, and promotes and engages to a holy life and conversation, as the contrary tends to encourage a dissolute and sinful manner of living; see Co1 15:32 The apostle studied, and laboured, and bent himself, and employed his thought, care, and time,

to have always a conscience void of offence toward God and toward man; that is, to discharge every duty which God requires, and to give to every man what is due to him; so as to please God, and not offend men, neither Jew nor Gentile, nor the church of God; and so as that conscience may be clear of guilt, and may not be defiled with sin, being purged and purified by the blood of Christ. By a "conscience void of offence", is meant a good conversation; which as it respects God, lies in a carefulness not to offend him, but to do his will; and as it respects men, a shunning what may give offence, or be a stumbling to them; and though this cannot be perfectly attained to in each of its branches, yet there is in every good man a concern to have such a conscience; and the consideration of the resurrection of the dead, the general judgment, and a future state, induce him to it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

Ver. 15. And have hope toward God, which themselves also allow] The Jews generally believed no article of the faith more than this, Joh 12:24; Act 23:8. The primitive times yielded some that denied it, 1Co 15:12-19; so do these unhappy times of ours: we must all look to our standing, and get our hearts ballasted with grace (as the bee, when she is to fly against the wind, ballasteth her body with some little stone carried between her feet), that we be not whirled about with every wind of doctrine. A man is to expect, if he live out his days, to be urged to the breach of every branch of the Decalogue, and to be put to it in respect of every article of the creed. Provide for a storm: shipmen in a calm, or at a haven, look to their tacklings: see the ship be well ballasted, victualled, watered, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Act 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Which they themselves also allow; the wiser sort amongst them, the Pharisees, (though bad was the best), and yet they were not for this opinion persecuted by the Sadducees.

A resurrection of the dead; the resurrection of the dead is again owned as the chief matter Paul preached upon, and in which all his other doctrines and opinions did centre, it being indeed the foundation of that faith and manners, 1Co 15:13, of that belief and holy life, which St. Paul preached upon.

Both of the first and unjust; that both sorts, even that all such, rise again at the last day, we have assurance given, Mat 25:32,33; Joh 5:28,29; which was also foretold expressly unto the Jews, Dan 12:2, though it hath found so many since amongst them that have denied it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. They themselves—Literally, these themselves, pointing, says Kuinoel, to the Pharisees present, who had come with the Sadducees.

Allow—With Paul, taught by the resurrection and doctrines of Christ, the resurrection was an earnest and fundamental hope; with the Jews it was a mere allowance; that is, they conceded that it might be held without heterodoxy.

A resurrection—The doctrine of the resurrection of the righteous alone cannot be reconciled with this express declaration of the resurrection of the unjust.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Having for and have, A.V.; these also themselves look for for they themselves also allow, A.V.; resurrection for resurrection of the dead, A.V. and T.R. Which these also themselves look for. (see Act_23:6) Both of the just, etc. This is distinctly taught in Dan_12:2. (comp. Mat_25:46; Joh_5:29)

Vers. 15, 16. A powerful incentive to a noble life.

Between the life of the meanest and basest men on the one hand, and that of the purest and noblest on the other, what an immeasurable spiritual space intervenes! We look here at

I A NOBLE HUMAN LIFE. There are those who, in the ordering of their life, never rise above

(1) a consideration of their own enjoyment or acquisition. There are others who never rise higher than

(2) the consideration of others which is born of natural affection; that which springs from the tics of kindred and, perhaps, common interest or companionship. Others again there are who get as far as

(3) political or national enthusiasm. But they only are worthy of the One "with whom they have to do" and reach the full stature of their manhood, who are constrained by

(4) the sense of obligation to God and to man. Paul "exercised himself to have always a conscience," etc. Here was:

1. A lofty aim. "To have a conscience void of offence toward God, and toward men." This means something more than the avoidance of the darker sins and the greater crimes, of those misdeeds which stamp a man as a sinner and a criminal in the eyes of the world. It means

(1) righteousness in the sight of the Supreme; the being counted righteous by God, and the attainment of positive righteousness like his own; so that a man is living in a state of abiding acceptance with God, and is also walking before him in uprightness and integrity of heart and life. It means also recognition of the claims of men on our regard, and the consequent shaping of our life in purity, honesty, truthfulness, helpfulness; so that a man has not to reproach himself either with acts of injury or with negligence and inconsiderateness; he has a "conscience void of offence" toward men as well as toward God.

1. A comprehensive view. Paul aimed to be conscientious at all times, m all things (diav). And we know that this was more than a figure of speech; it could hardly be said to be in any way hyperbolical. He did strive to act with a good conscience always. With whomsoever he had to do, in whatsoever he was engaged, he sought to act faithfully. And the truly noble life is one in which the humbler as well as the higher activities and endurances are regulated by holy and heavenly principles.

2. An earnest endeavor; "I exercise myself," i.e. "I strenuously endeavor," "I put forth my whole energy," "I labor." Paul"s action amounted to something vastly more than an occasional sentiment or a feeble futile effort; it was an earnest aspiration spending itself in vigorous exertion. He cultivated his spiritual powers; he trained himself in holy habits; he wrestled with the adversaries of his soul; he did stern battle with the lower propensities; he strove to exhibit the graces which are dear to God, the virtues which are valuable to men.

II A POWERFUL INCENTIVE TO LIVE IT. (Ver. 15.) We may draw many powerful and all-sufficient incentives to rectitude from considerations which are at hand.

1. Our supreme obligation to God, the Divine Author of our being and Source of all our joy.

2. Our influence upon our fellow-men, and the effect our life has on theirs.

3. The elevated joy we have in the consciousness of rectitude, both of integrity of heart and innocency of life. But we shall do well to add this other also:

4. The hope of future blessedness; including

(1) the approval of the Divine Master; his "Well done"; (Mat_25:21) and

(2) the extended sphere he wilt appoint the faithful. C. (Mat_25:21)

(see also previous Homily on Act_23:6). A hope grown from a deep add man old root.

The hope that there shall be a resurrection of the dead is here described as a "hope toward God." It is hope pre-eminently resting upon God. For

I IT IS THE INSTINCTIVE HOPE TOWARD GOD OF OUR NATURE GIVEN BY HIM. The deep-seated instincts of nature are necessarily among the strongest moral arguments of which we can take cognizance.

II IT IS THE HOPE TOWARD GOD THAT COMES OF THE CONCLUSIONS OF OUR TRAINED REASON, A REASON GIVEN ALSO BY HIM. Reason"s arguments upon certain highest subjects, by themselves, may easily be uncertain and fallacious. But as guides on the way to other arguments, and as supports of other arguments, they are often very significant, very suggestive, very helpful. And it is so to a high degree in this instance.

III IT IS THE HOPE OF THE CHRISTIAN HEART TOWARD GOD. It is the end of the gospel to him who believeth. If this hope fall through, all falls through. The Christian"s deception becomes an absolutely typical and leading instance of deception for the whole world"s whole length of history; and the Christian"s disappointment the keenest of all disappointments his collapse making him the most miserable of all men.

IV The hope that this resurrection shall include all the unjust" as the "just" IS A HOPE TOWARD GOD NESTING EMPHATICALLY ON THE TESTIMONY OF HIS OWN REVELATION, AND CONTRIBUTED TO LARGELY BY CERTAIN ASPECTS OF HIS JUSTICE WITH. WHICH THAT REVELATION MAKES US FAMILIAR. In this theme the mystery of unfathomable depths of unsearchable wisdom is before us. It enwraps the height of highest hope, the deepest things of fear. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Both of the just and of the unjust - In a public court this was peculiarly proper to be observed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle had made a free and open profession of his religion in the foregoing verse, After the way called heresy do I worship the God of my fathers.

Here at the 15th verse he asserts the doctrine of the resurrection, which was a principal article both of the Jewish and the Christian religion; I have hope toward God, that there shall be a resurrection both of the just and unjust.

And having made a declaration of his faith, ver. 14,15. he next gives an account of his life, at verse 16. Herein do I exercise myself, to have always a conscience void of offence toward God and toward men.

Observe here, 1. What is the principle and guide of a good man’s actions; and that is, conscience. The word and law of God is the rule of our actions, but conscience is the immediate guide and director of them.

Observe, 2. The extent of a good man’s pious practice: To keep a conscience void of offence toward God and man. To exercise a faithful care in performing the duties of both tables, is both an argument of our sincerity, and an ornament to our profession.

Observe, 3. The apostle’s constancy and perseverance in this course; to have always a conscience void of offence. We must not make conscience of our duty by fits and starts; but in the whole course and tenor of our lives and actions. Religion should be a constant frame and temper of mind.

Observe, 4. The apostle’s earnest care and endeavour to this purpose, Herein do I exercise myself. The original word is of an intense signification, and denotes the apostle’s applying his mind, in good earnest, to be thoroughly instructed in all the parts and points of his duty, and his being very careful and conscientious in the discharge and performance of it.

Observe, 5. What was the apostle’s great motive and encouragement to do all this; namely, the belief of the resurrection, and the future state of rewards and punishments consequent upon it. Because I hope for a resurrection both of the just and unjust; therefore, do I exercise myself to have always a conscience void of offence. If we believe the resurrection of the dead, and the judgment to come, we shall be very careful to discharge a good conscience now, in order to the rendering a good account of ourselves then.

Happy man, who, when he goes into another world, carries with him thither a conscience clear of all guilt, either by innocency or repentance! For verily at the hour of death, to be free from stings and upbraidings, from the terrors and tortures, from the confusion and amazement, of a guilty conscience, is a happiness so desirable, that it is well worth the care and best endeavours of our whole life.

May the apostle’s exercise be our daily practice, namely, To keep a conscience void of offence toward God, and toward all men!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. “Having hope toward God, which they themselves accept, that there shall be a resurrection both of the just and the unjust.” Here we see the word heresy again occurring, which means separation, and its legitimate application to all the followers of Jesus is here recognized by Paul. The Holy Ghost is the Spirit of the Lord Jesus (Act 16:6 and Rom 8:9) sent into the world not only as the Revelator but the Successor of our risen Lord (Joh 14:16). The holiness movement, like all preceding revivals, is simply a departure from the fallen, dead, despiritualized and degospelized ecclesiasticisms in order to follow Jesus. Hence it is heresy from their standpoint, just as primitive Christianity was heresy from the attitude of fallen Judaism. Here we see a clear repetition of some modern heresies in reference to the annihilation of the wicked, as we see here that even their bodies will be raised into immortality, as well as those of the righteous in the general resurrection. God in the beginning created Adam immortal. Though he was free to sin and fall, his immortality, a necessary constituent of his humanity, is nonforfeitable, since such forfeiture would dehumanize, i. e., brutalize, him.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 10

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. νεκρῶν omitted with אABC. Not represented in Vulg.

15. ἐλπίδα ἔχεν, having hope. The way in which this hope is described, ἀνάστασιν μέλλειν ἔσεσθαι, explains the expression in Act 23:6 περὶ ἐλπίδος καὶ ἀναστάσεως. The hope was even of the resurrection of the dead.

ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, which they themselves also look for. Here the Apostle is of course alluding only to the Pharisees among his own people, but he puts them as representatives of the larger part of the nation. The Rev. Ver. renders ‘which these also themselves look for.’ If the Apostle employed the words in that sense he must have turned towards the body of Jews in the court rather than to the Sadducees and their spokesman.

ἀνάστασιν μέλλειν ἔσεσθαι, that there shall be a resurrection. St Paul adheres to the point which had before provoked the anger of Ananias and his party, and they must have been the more irritated because the words of the Apostle declare their opponents, the Pharisees, to be holding the true faith, and imply that such is the general belief of the Jewish people.

δικαίων τε καὶ ἀδίκων, both of the just and unjust. Speaking in the presence of Felix, the Apostle seems to have chosen words which might touch the conscience of the Procurator.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15. αὐτοὶ οὗτοι] It would appear from this, that the High Priest and the deputation were not of the Sadducees. But perhaps this inference is too hasty; Paul might regard them as representing the whole Jewish people, and speak generally, as he does of the same hope ch. 26:7, where he assigns it to τὸ δωδεκάφυλον ἡμῶν.

νεκρῶν, inserted here in some mss. to fill up the meaning, is not likely to have been spoken by the Apostle. The juxtaposition of those words, which excited mockery even when the Gospel was being directly preached, would hardly have been hazarded in this defence, where every expression is so carefully weighed.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Allow [προσδεχονται] . Or, as Rev., look for. The word admits of either sense.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.