Acts 24:4

Act 24:4-9. Notwithstanding, that I be not further tedious — Ινα δε μη επι πλειον σε εγκοπτω, that I may not trouble thee any further, by trespassing either on thy patience or modesty. The eloquence of Tertullus was as bad as his cause; a lame introduction, a lame transition, and a lame conclusion! Did not God confound the orator’s language? I pray that thou wouldest hear — What we have to offer; of thy clemency — With thy usual candour and well-known goodness. For we have found this man a pestilent fellow — Or rather, a pestilence, or plague, as λοιμος signifies; a man infecting others with pernicious principles, and spreading mischief wherever he comes; and a mover of sedition among all the Jews — Rendering them disaffected to the government, and exciting them to rise in rebellion against it; and a ringleader of the sect of the Nazarenes — A term of reproach, which, it seems, was given to the disciples of Christ even at that early period. Who also hath gone about to profane the temple —

By bringing heathen into it. “Tertullus artfully mentions this, as the most express fact he had to charge upon him, as he knew that the Romans allowed the Jews a power of executing, even without forms of law, any person who should be found in such an act of profanation; and he seems to have intended to make a merit of their moderation, that they intended, nevertheless, fairly to have tried him, and not to have destroyed him on the spot, as Lysias had justly charged them with attempting to do. And it is observable, that Tertullus nowhere expressly avows so much as a design to have put Paul to death, though it was undoubtedly intended.” — Doddridge. Thus, after a fawning preface, Tertullus prefers charges against Paul, for which there was not the shadow of a foundation, except that he was a leading person among the Nazarenes, or Christians. For that he had moved the Jews to sedition against the government, or that he went about to profane the temple, was utterly false; (see Act 21:28;) and so it was also, that they took him to judge him according to their law; for they took him by violence, and drew him out of the temple, and went about to kill him without any judicial process. In short, the whole accusation, together with the circumstances by which the orator aggravated it, were all mere fictions, of which he offered no proof whatever, only that (Act 24:9) the Jews — Namely, the high-priest and the elders; assented, saying that these things were so.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 24:4. Δὲ, but) He implies that more might have been said in praise of Felix. Understand μὲν, indeed, in Act 24:3, to answer to δὲ here.

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

Act_24:4. That, however, I may not longer (by a more lengthened discourse than I shall hold) detain thee, keep thee from thy business. On ἐγκόπτειν, see Valckenaer, Schol. p. 600 f. ἐπὶ πλεῖον, as in Act_20:9; Jdt_13:1. See on Act_4:17. Comp. Plat. Rep. p. 572 B: ἐπὶ πλέον ἐξήχθημεν εἰπεῖν.

λεξόντων is not to be supplied with συντόμως (Kuinoel, Olshausen, and others), but it contains the definition of measure to ἀκοῦσαι. The request for a hearing of brief duration is, at the same time, the promise of a concise discourse.

τῇ σῇ ἐπιεικ.] with thy (thine own peculiar) clemency (see on 2Co_10:1).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 24:4 . δέ : autem , “innuit plura dici potuisse in laudem Felicis,” Bengel. ἐγκόπτω , impedire , as if Felix was so busy in his reforms that Tertullus would not interrupt him, but see critical note, cf. Rom 15:22 , Gal 5:7 . ἐπὶ πλεῖον , cf. Act 4:17 , Act 20:9 ; in 2Ti 2:16 ; 2Ti 3:9 , with the opposite verb προκόπτω . συντόμως : so in classical Greek, with λέγειν , εἰπεῖν ; in Jos., c. Apion. , i., 1, 6, with γράψαι and διδάσκειν , see Wetstein on Rom 9:28 , cf. 2Ma 2:31 , for the adjective and for the adverb, Pro 13:23 , 3Ma 5:25 ; “est hæc communis oratorum promissio” (Blass). ἐπιεικείᾳ : only in Luke and Paul, see 2Co 10:1 , “pro tua dementia,” Vulgate, derived from εἴκω , cedo , it properly might be rendered yieldingness; equity as opposed to strict law; so Aristotle sets the ἐπιεικής against the ἀκριβοδίκαιος , Eth. Nic. , v., 10, 6. It is often joined with φιλανθρωπία , πραότης . Its architype and pattern is to be found in God, cf. Wis 12:18 , 2Ma 2:22 ; 2Ma 10:4 R., Psa 85:5 , and so also in Psalms of Solomon , Act 5:14 . The word also occurs, Bar 2:27 , Song of the Three Children, Act 24:19 (Dan., LXX and Theod. 3:42), where it is used of God, also in Wis 2:19 , Mal 3:15Mal 3:15 ; 3Ma 7:6 . For a valuable account of the word see Trench, Synonyms , i., p. 176 ff.

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

Verse 4. That I be not farther tedious unto thee] That I may neither trespass on thy time, by dwelling longer on this subject, nor on thy modesty, by thus enumerating thy beneficent deeds.

Hear us of thy clemency] Give us this farther proof of thy kindness, by hearkening to our present complaint. The whole of this exordium was artful enough, though it was lame. The orator had certainly a very bad cause, of which he endeavoured to make the best. Felix was a bad man and bad governor; and yet he must praise him, to conciliate his esteem. Paul was a very good man, and nothing amiss could be proved against him; and yet he must endeavour to blacken him as much as possible, in order to please his unprincipled and wicked employers. His oration has been blamed as weak, lame, and imperfect; and yet, perhaps, few, with so bad a cause, could have made better of it.

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

(4) That I be not further tedious . . .—Better, that I may not detain thee too long. Here again we note the tact of the sycophant. He speaks as if obliged to restrain himself from the further panegyrics which his feelings would naturally prompt.

Of thy clemency . . .—The Greek word expresses the idea of equitable consideration. The epithets of the hired orator stand in striking contrast with the “righteousness, temperance, and judgment to come,” of which the Apostle afterwards spoke to the same ruler.

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

4. be not … tedious] The notion in the verb is that of stopping a person’s way and so hindering him. Tertullus would imply that Felix was so deeply engaged in his public duties that every moment was precious.

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.

Notwithstanding, that I be not further tedious unto thee,.... Suggesting, that he could say a great deal more under this head, but, for brevity sake, should omit it; and because he would not tire his patience, and hinder business going forward:

I pray thee, that thou wouldst hear us of thy clemency a few words; he praises him for his humanity and good nature, and for his patience in hearing causes, and promises him great conciseness in the account he should give him; and entreats that, according to his wonted goodness, he would condescend to hear what he had to lay before him; all which was artfully said to engage attention to him.

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

4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.

Ver. 4. That I be not further tedious unto thee] Gr. ινα μη επι πλειον σε εγκοπτω, that I hinder thee not in thine haste to other businesses; that I put not a stop to thy praise worthy proceedings, by a troublesome prolixity, &c. Thus he cunningly insinuateth into the judge’s affections; which is one of the rhetorical precepts: and another is (Tertullus likely had learned it out of Cicero), Non ad veritatem solum, sed etiam ad opinionem eorum qui audiunt, accommodanda est oratio. An orator may make a little bold with the truth to give his hearers content. Socrates in his apology, "My lords" (said he to his judges), "I know not how you have been affected with mine accusers’ eloquence while you heard them speak; for my own part, I assure you that I, whom it toucheth most, was almost drawn to believe that all they said, though against myself, was true: when they scarcely uttered one word of truth."

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.

Be not further tedious unto thee - By taking up your time with an introduction and with commendation.

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

Be not further tedious unto thee; hinder thee, or take thee away from other occasions: this is another artifice of an orator, to promise brevity, especially when he speaks to men of employment or business.

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

4. Tedious—Tertullus did not fear that his compliments had grown to a tedious length, but that his coming accusations may. His charges are three: sedition, heresy, and sacrilege.

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

But for notwithstanding, A.V.; I entreat thee for I pray thee, A.V.; to hear for that thou wouldest hear, A.V. Of thy clemency (th sh ejpieikeia). The word is rendered "gentleness" in 2Co_10:1, where alone it occurs in the New Testament; ejpiei is most frequently rendered "gentle" (1Ti_3:3 (R.V); Tit_3:2; Jam_3:17; 1Pe_2:18) A few words. The Greek has suntomwv, briefly, concisely, found only here in the New Testament, but common in classical Greek and especially in medical writers, where it means "rapidly," "in a short time."

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

But that I may not trouble thee any further - By trespassing either on thy patience or modesty. The eloquence of Tertullus was as bad as his cause: a lame introduction, a lame transition, and a lame conclusion. Did not God confound the orator's language?

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

See notes on verse 2

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.

General Information:

The word "we" refers to Ananias, certain elders, and Tertullus. (See: Exclusive and Inclusive "We")

So that I detain you no more

Possible meanings are 1) "so that I will not take up too much of your time" or 2) "so that I will not tire you"

briefly listen to me with kindness

"kindly listen to my short speech"

this man to be a pest

This speaks of Paul as if he were a plague that spreads from one person to another. AT: "this man to be a trouble maker" (See: Metaphor)

all the Jews throughout the world

The word "all" here is probably an exaggeration used to strengthen their accusation against Paul. (See: Hyperbole and Generalization)

He is a leader of the Nazarene sect

The phrase "Nazarene sect" is another name for the Christians. AT: "He also leads the entire group whom people call the followers of the Nazarene" (See: Assumed Knowledge and Implicit Information)

sect

This is a smaller group of people within a larger group group. Tertullus considers the Christians to be a small group within Judaism.

translationWords

Jew

rebel

Nazareth

desecrate

temple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, but that I be not further tedious unto thee. The notion in the verb is that of stopping a person’s way and so hindering him. Tertullus would imply that Felix was so deeply engaged in his public duties that every moment was precious.

ἐπιεικείᾳ, clemency. The usage of this word in the LXX. is always of the divine mercy. Cf. Bar 2:27; 2Ma 2:22; 2Ma 10:4, &c.

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.

4. ἐπὶ πλεῖον] viz. than the matter demands: too long.

ἐγκόπτ.] See reff.

συντόμως] As Meyer observes, we need not supply λεξόντων, but take συντ. as the measure of the time implied in ἀκοῦσαι.

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

Be tedious [εγκοπτω] . See on hindered, 1Pe 3:7. The meaning is, rather, " that I may not further hinder thee, or detain thee.

Clemency [επιεικεια] See on gentle, 1Pe 2:18.

A few words [συντομως] . Lit., concisely. From suntemnw, to cut down or cut short.

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