The best texts read the positive of the adverb, εὐθύμως, cheerfully.

See on Acts 9:2.

A sect

See on Acts 24:5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Acts 15:5; Acts 28:22. Here, however, in a bad sense - schismatic sect, as in 1 Corinthians 11:19.

Worship (λατρεύω)

Better, as Rev., serve. See on Luke 1:74.

God of my fathers (τῷ πατρώῳ Θεῷ)

A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the πατρῷος (ancestral god) of Athens. Socrates is asked (Plato, "Euthydemus," 302), "Have you an ancestral Zeus (Ζεὺς πατρῷος)?" So, frequently, in the classics. Similarly, the Roman phrase, Di patrii, "the gods of the forefathers." On the Roman reverence for the ancestral religion, see note on Acts 16:21. The Roman's own sentiment would prepare him to respect Paul's.

Or, as Rev., look for. The word admits of either sense.

Originally, to work raw material, to form: hence, to practise, exercise, discipline; and so, in ecclesiastical language, to mortify the body. Of the kindred adjective ἀσκητικός our word ascetic is a transcript.

Void of offence (ἀπτόσκοπον)

Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philippians 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble.

More correctly, in which (occupation); while so engaged. The best texts, however, read ἐν αἷς, in which, the pronoun agreeing in gender with offerings. The sense, according to this, is, as Rev., margin, in presenting which (offerings).

Adjourned the case. Only here in New Testament.

I will know the uttermost (διαγνώσομαι)

Better, as Rev., I will determine. See on Acts 23:15.

From ἀνίημι, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13; 2 Thessalonians 1:7.

To minister (ὑπηρετεῖν)

See on officer, Matthew 5:25.

Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority of a king with the spirit of a slave;" and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villany." He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the preaching of the judgment to come. Temperance (ἐγκράτεια) is, properly, self-control; holding the passions in hand.

Trembled (ἔμφοβος γενόμενος)

Lit., having become in fear. Rev., better, was terrified.

For this time (τὸ νῦν ἔχον)

Or, for the present. Very literally, as to what has itself now.

A comma should be placed after thee (Acts 24:25), and the participle ἐλπίζων, hoping, joined with answered: "Felix answered, 'Go thy way, etc.,' hoping withal that money would be given him."

Communed (ὡμίλει)

See on talked, Acts 20:11.

Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is, Felix received Porcius Featus as a successor.

To shew the Jews a pleasure (χάριτας καταθέσθαι τοῖς Ἰουδαίοις)

Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.

Lit., having entered upon the province.

The imperfect denotes their persistence: kept beseeching.

Lit., making or arranging an ambush.

This puts it as a peremptory denial of the Jews' request by Festus; whereas it is only his statement of a fact. Render, as Rev., that Paul was kept in charge. Festus' reply is conciliatory, and is put on the ground of convenience.

See on Acts 7:5.

See on the kindred noun ἁμαρτία, sin, Matthew 1:21.

See on Acts 24:27. Rev., better, to gain favor.

Before me ( ἐπ' ἐμοῦ)

Not with him as judge, but by the Sanhedrim in his presence.

The force of the comparative should be preserved: "thou knowest better than thy question implies."

With an underlying sense of giving him up as a favor to the Jews.

I appeal (ἐπικαλοῦμαι)

The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello.

A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometimes friends, sometimes captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting the appeal. It might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says: "Will you deny that you dismissed your council, the men of rank with whom your predecessor and yourself had been wont to consult, and decided the case yourself?" (ii., 33). That Festus exercised this discretion in Paul's case is shown by his conferring with the council.

Herod Agrippa II., son o the Herod whose death is recorded in Acts 12:20-23.

Bernice

Sister of Drusilla, the wife of Felix. She is said to have lived in incestuous relations with her brother. Juvenal, in his sixth satire, alludes to this: "A most notable diamond, made more precious by having been worn on the finger of Bernice. This a barbarian king once gave to his incestuous love. This Agrippa gave to his sister."

Lit., place. An unclassical use of the word.

See on Luke 18:11; and Luke 19:8.

See on Acts 17:22. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non-committal expression, since the word meant either religion or superstition according to circumstances. He left Agrippa "to take the word in a good sense, but reserved his own view, which was certainly the Roman one" (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected "a word which almost imperceptibly shaded off from praise to blame" (Trench).

Affirmed (ἔφασκεν)

The imperfect implies something habitual. "Paul kept asserting."