Acts 24:21

Act 24:21. Περὶ) Never is there an occasion when Paul omits to make mention concerning the resurrection of the dead.

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

Act 24:21 . ἤ = ἄλλο ἤ after ἀδίκημα (Rendall); St. Paul, of course, uses the word ( ἀδίκημα ) of his accusers. St. Paul is taken by some to speak ironically … strange ἀδίκημα , a question of belief with regard to which the Jews themselves were at variance, and which the procurator would regard as an idle contention! Weiss renders “or let them say, if in other respects they have found nothing wrong, concerning this one utterance,” etc. “in what respect they regard it as an ἀδίκημα ,” supplying εἰπάτωσαν from the previous verse. On the whole verse see further Blass, Gram. , p. 168, Winer-Schmiedel, p. 187; and also p. 225 on ἧς ἔκραξα ἧ probably not for ἧ ( cf. Mat 27:50 ), but here φωνή is used in the sense of a loud cry, so that the construction resolves itself into φωνὴν κράζειν , cf. Rev 6:10 ; Rev 5:1 . (and for the expression in LXX. Isa 6:4 ). Farrar, St. Paul , ii., 328, thinks that he sees in this utterance some compunction on St. Paul’s part for his action in dividing the Sanhedrim, and for the tumult he had caused, but see above, p. 467.

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

Except . . . this one voice . . . Touching the resurrection, &c.--This would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him.

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 21. Except it be for this one voice] The Sadducees who belong to that council, and who deny the resurrection of the dead, may indeed blame me for professing my faith in this doctrine; but as this is a doctrine credited by the nation in general, and as there can be nothing criminal in such a belief, and there can bring no accusation against me relative to any thing else, this, of course, is the sum of all the charges to which I am called to answer before you this day.

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

24. Felix, with his wife Drusilla. We said somewhat already concerning the covetousness and corruptions of Felix. Now, as touching his wife Drusilla, the readers must understand that she was daughter to Agrippa the elder, of whose filthy death Luke spake before, chapter 12, (Acts 12:23). She was betrothed to Epiphanis, the son of Antiochus. But forasmuch as the young man would not take on him the rites which the Jews did use, which he promised to do, her brother, Agrippa the younger, (of whom mention shall be made in the next chapter) after the death of his father, gave her to wife to Azizus, king of the Emesenes; from whose company she was enticed by the flattery of Felix. For Felix being taken with her singular beauty, did persuade one Simon, a Jew, born in Cyprus, to persuade and allure her to make a new match. Therefore, it came to pass, that this voluptuous woman, having broken promise with her former husband, did marry with an uncircumcised man contrary to the law. But though she had polluted herself with profane wedlock, yet we may easily conjecture by this place that she had not quite abandoned that feeling of religion which she had of [from] a child.

For Felix would neither have desired to hear Paul, neither would he have vouchsafed to speak to him, unless it had been for his wife’s sake. Luke doth not express thus much, but in that he nameth Drusilla, we may well gather that Paul was called for her sake, that he might dispute of the gospel; though such revolts [apostates] be rather tickled with curiosity, than moved with a sincere desire to learn.

He heard him touching the faith. This confession of Paul doth witness, that he did not spare to speak of Christ before, because he was afraid, or because he would escape the trouble of the cross; but because it was not yet time to speak. Seeing he was cited unto the judgment-seat to answer for himself, it stood him upon to answer concerning the crimes which were objected to him, that he might afterward frankly and freely profess the faith of Christ. Therefore, when he now seeth the gate set open, and opportunity offered for speaking, he is not afraid to offend the governor, neither is he terrified with danger, that he doth craftily make as if he were not a Christian. Therefore, we see that he was as well furnished with invincible constancy as with wisdom and judgment; neither did he ever of set purpose suppress the light of the gospel, but did only make choice of the time.

Now, the wonderful counsel of God is worth the noting in this place, who will have the gospel offered sometimes to the reprobate; not that they may profit thereby, but rather that they may be made inexcusable. It had been better for Felix and Drusilla never to have heard anything concerning Christ; because they did not escape without punishment for refusing the grace of salvation which was offered to them, or for neglecting the same with loathsomeness. Furthermore, we must note this, that certain, by reason of that seed of godliness which is in them engendered, do desire to hear the gospel preached, which, so soon as they have heard, they do by and by either loathe, or else they cannot suffer it. Nevertheless, the preaching of the gospel (what success soever it have) is a good and sweet savor to God; whether it quicken or kill men (2 Corinthians 2:15).

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.

21. except it be for this one voice] i.e. this exclamation or cry. From Act_23:6 we see that St Paul lifted up his voice, when he mentioned the resurrection.

I am called in question by (R. V. with MSS. before) you] “To call in question” means “to put one on his trial.” Cf. Shaks. Henry IV. (pt. 2) i. 2. 68, “He that was in question for the robbery.”

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 when Felix heard these things,.... Which were said on both sides, both by plaintiff and defendant, the charges brought against Paul, and his answer to them, as a judge ought to do:

having more perfect knowledge of that way; the Christian religion, which the Jews called heresy, and Paul had embraced; the sense is, either that he had a more perfect knowledge of it than he had before; and by what Paul had said, he saw that it was not contrary to the law, nor had any tendency to promote sedition and tumult; or rather, when he should have more perfect knowledge of this new way, called the sect of the Nazarenes, he would determine this cause, and not before: wherefore

he deferred them; put them off to longer time, and would make no decision in favour of one side or the other:

and said, when Lysias the chief captain shall come from Jerusalem to Caesarea,

I will know the uttermost of your matters: as for the way, or religion of the Christians, he proposed doubtless to consult other persons; and as for the profanation of the temple, and especially about stirring up of sedition, he would inquire of Lysias about that; and when he had got full information of these particulars, then he promised them to bring things to an issue, and finish the cause.

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

21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.

Ver. 21. Except it be, &c.] And if this be a fault in true account, why are not all the whole nation of the Pharisees faulted, that hold the same thing? Is that Naevus in me that is Venus in them? Or is that a vice in Gaius that is a virtue in Titus? Are they not apparently partial in themselves, and become judges of evil thoughts? Jas 2:4. If Dioscorus the heretic could cry out in the Council of Chalcedon, I am cast out with the Fathers, I defend the doctrine of the Fathers, I transgress them not in any part; may not I more truly lay the like claim to the Pharisees, those fathers of our nation?

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.

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 Act 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 (Act 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, Act 23:6.

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

As if he had said, Let them object, if they can, any other fault: but if this be a fault, to hold the resurrection of the dead, I do acknowledge it, and there need no other proof concerning it: not that he held any evil to be in this opinion; but he speaks ironically, knowing that they durst not renew their quarrel about it.

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

21. This one voice—Voice, exclamation. This sentence was uttered, we suppose, with a smile and a slight tone of irony that reminded the Sanhedrists of their own disorderly conduct in their last encounter with Paul, (Act_23:6-10.) If that exclamation was sacrilege they may make the most of it; but what of their breaking up in an uproar?

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

Before you for by you, A.V. and T.R. (ejpi for uJpo). Except (h): allo, else, is understood after ti, so that h is equivalent to ei mh. Touching the resurrection. (see Act_23:6, where the exact words are, "Touching the hope and resurrection of the dead, I am called in question

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

Unless they think me blamable for this one word - Which nevertheless was the real truth. chap. xxiii, 6.

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

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.

21. ἢ περὶ μιᾶς ταύτης φωνῆς, except it be for this one voice, i.e. this exclamation or cry. From Act 23:6 we can see that St Paul raised his voice when he mentioned the resurrection.

ἤ = other than. τί … ἤ = τί ἄλλο ἤ.

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.

21.] ἐφʼ ὑμ., before you: less usual than ὑφʼ ὑμ., which is probably a correction.

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