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17. And after many years. His meaning is, that he had not of long time been at Jerusalem, but was conversant in other countries far distant, and that after long time he came now to bring alms, and to offer to God the sacrifice of thanks. Whereby doth also appear their want of good nature and their unthankfulness, because, seeing he had by all means deserved the goodwill of all the whole nation, they recompense him so evil. This place doth expound the former, where mention was made of worshipping. For it is certain that Paul came not purposely to offer in the temple, because he purposed to do that after he was come. But he doth only recite what the Jews found in him, which was of greatest weight for the matter which was now in hand. At length, when he saith that he was found in the temple doing this, and that having used first solemn purging, and, secondly, quietly without raising any tumult, he cleareth himself again of both crimes. For his purifying did witness that he did not pollute the temple; and, secondly, forasmuch as he did it quietly without any multitude, there was no suspicion of tumult.

19. Certain Jews. This is an imperfect speech; yet the sense is plain, that these men of Asia, as it should seem, had caused a tumult without cause, of whose absence he complaineth; as if he should say, Ye which lay so many things to my charge, cannot tell how the matter standeth; but you bring before the judgment-seat of the governor a tale which was rashly believed. But those who are to be blamed for the matter, and who were as fans to set all on fire, appear not. After that Paul hath turned back [retorted] the crime upon others, taking to himself a good courage, he doth now appeal unto the adversaries which are present, willing them if they know anything by him freely to utter it; though I dissent from Erasmus and the old interpreter in the participle σταντος, for they translate it in the present tense; and they expound the word συνεδριον, or council, of the sitting of the governor, which I think is far from Paul’s meaning. For his meaning is, in my judgment, that he was ready to give an account of all things in their council. And that they knew nothing then which they can lay to his charge, because they began to stir only for this one voice, when he said that he was judged of the resurrection of the dead; that is, that he suffered all this trouble for no other cause, save only because he did hope for the resurrection of the dead. Whereby it appeareth that they now coin a new accusation for no cause, because, if there had been in him any fault, they would not have concealed it then. It is likely that they had farther talk, and that they came nearer together, ⁵⁸⁸⁵⁸⁸     “Et proprius quasi manu conserta congressos esse,” and came, as it were, to close quarters. because we shall see elsewhere that they did contend about Christ; but it was Luke’s drift only to declare how well Paul had cleared himself of the false accusations of his accusers.

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; ⁵⁹²⁵⁹²     “Vel ut se subtraheret a curcis molestia,” or that he might escape from bearing 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).

23. When Felix. It appeareth that Felix (though he pronounced nothing concerning the matter) did perceive that Paul was burdened with no fault of his own, but with the malice of the priests. For when Luke saith that the matter was deferred until the coming of Lysias, he putteth in this instead of a reason, that the ruler did perfectly know those things which did appertain unto the way, by which words, I think, is signified, either that through long experience he had been acquainted with the conditions of the priests, and knew full well how they were wont to behave themselves; or else that he saw by these things which had been spoken on both sides how frivolous the accusation was, which is confirmed by the courteous and remiss ⁵⁸⁹⁵⁸⁹     “Magis remissa... tractatio,” mere indulgent treatment. usage of Paul; for he putteth a centurion in trust with him, that he may have the more liberty. Others had rather read it in one text in the person of Felix: when Lysias, who doth better know the truth of this matter, is come, I will then give judgment. But they let [draw] and gather this racked sense from a reason which is scarce firm. They say that this word way is nowhere taken for the doctrine of the law without some addition. But I do not interpret it of the law, but of those sects whereof no strangers were ignorant. No man did doubt but that the Pharisees did hold the immortality of the soul. Therefore, seeing it was a thing so common, no marvel if Felix do acquit Paul. Furthermore, it were hard to take way for the knowledge of the fact. And I see not how this can hang together, that the governor doth confess that Lysias was more expert in the law than he. But his innocency is made more famous and evident by this, because a profane man did straightway give such a prejudice ⁵⁹⁰⁵⁹⁰     “Tale praejudicium tulit,” did so favourably prejudge it. thereof that he did suffer him to be visited and holpen by his friends, being, as it were, exempted from the order of prisoners. Also, we gather by this that Paul’s companions and the residue of the Church had not forsaken him. For to what end had it been to grant liberty to his friends and acquaintance to have access unto him unless they had been present, had showed themselves to be careful for him, and had been desirous to do their duty? ⁵⁹¹⁵⁹¹     “Officio defungi,” to do offices of kindness to him. Therefore, let us learn by this example, that so long as we may, and are able, we must not defraud the martyrs of Christ of any manner of comfort whilst they labor for the gospel.