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Acts 24:14
Verse
Context
Paul’s Defense to Felix
13Nor can they prove to you any of their charges against me.14I do confess to you, however, that I worship the God of our fathers according to the Way, which they call a sect. I believe everything that is laid down by the Law and written in the Prophets,15and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
Sermons
Warren Wiersbe
Hans R. Waldvogel
J. Glyn Owen
Zac Poonen
Brian BrodersenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That after the way which they call heresy - See the explanation of this word in the note on Act 5:17 (note), and see before, Act 24:5 (note), where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἱρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. Life, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see Act 23:6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavoring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action. So worship I the God of my fathers - I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.
Jamieson-Fausset-Brown Bible Commentary
But this I confess to thee--in which Felix would see no crime. that after the way they call heresy--literally, and better, "a sect." so worship I the God of my fathers--the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion. believing all, &c.--Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
John Gill Bible Commentary
And have hope towards God,.... Of an interest in him, and of enjoying eternal life and happiness with him in a future state: which they themselves also allow; that is, some of the Jews, not the Sadducees, for they denied what is afterwards asserted; but the Pharisees, who believed the immortality of the soul, and its existence in a future state: and that there shall be a resurrection of the dead, both of the just and unjust; agreeably to the doctrine of Christ in Joh 5:28. In this article the Pharisees of those times were sounder than the modern Jews; for though the doctrine of the resurrection of the dead is one of their thirteen articles of faith, and is a fundamental one, which he that does not believe, cannot be said to be of the Jewish religion; yet they limit it entirely to the righteous (s), and will not allow that the wicked shall rise again: and this notion obtained also very early; for in their Talmud (t) it is reported, as the saying of R. Abhu, that "the day of rain is greater than the resurrection of the dead; the resurrection of the dead is for the righteous, but the rain is both for the righteous, and the wicked.'' Though Abarbinel (u) says, that the sense of this expression is not, that they that are not just shall have no part in the resurrection, but that hereby is declared the benefit and reward to be enjoyed at the resurrection; that that is not like rain, from whence both just and unjust equally receive advantage; whereas only the reward is for the righteous, but not for the ungodly: moreover, he observes, that this saying was not received and approved of by all the wise men, particularly that R. Joseph dissented, and others agreed with him; and as for himself, he openly declares, that that assertion, that the just among the Israelites only shall rise again, is foreign from truth, since the Scripture affirms, Dan 12:2 "that many of them that sleep in the dust of the earth shall awake"; but if there should be no other than the righteous in the resurrection, they would without doubt be very few; besides it is said, "some to everlasting life, and some to everlasting contempt"; and Isaiah says, Isa 66:24 "and they shall go forth and look upon the carcasses of the men that have transgressed against me"; which shows, that the ungodly shall rise again, to receive their due punishment: and Manasseh ben Israel (w), in the last century, argued for the resurrection of both the godly and ungodly, from the same passages of Scripture; and yet he was not of opinion, that the resurrection would be general and common to all men, only that some of all sorts, good, and bad, and middling, would rise again, and which he supposed was the sense of the ancients. It is certain the Jews are divided in their sentiments about this matter; some of them utterly deny that any other shall rise but the just; yea, they affirm (x), that only the just among the Israelites, and not any of the nations of the world shall rise; others say that all shall rise at the resurrection of the dead, excepting the generation of the flood (y); and others (z) think, that only they that have been very bad, or very good, shall rise, but not those that are between both; but certain it is, as the apostle affirms, that all shall rise, both just and unjust: the just are they who are made so by the righteousness of Christ imputed to them, and who being created anew unto righteousness and true holiness, live soberly, righteously, and godly; the unjust are they who are destitute of righteousness, and are filled with all unrighteousness; and these latter, as well as the former, will rise again from the dead; which is clear, not only from the words of Christ, and the writings of the apostles, but from the Scriptures of the Old Testament, particularly Dan 12:2 and also from the justice of God, which requires that they who have sinned in the body, should be punished in the body; wherefore it is necessary on this account, that the bodies of the wicked should be raised, that they with their souls may receive the full and just recompense of reward; and likewise from the general judgment, which will include the righteous and the wicked, and who must all stand before the judgment seat of Christ, to receive for the deeds done in the body, whether good or evil; in order to which there must be a resurrection of them; to which add, the account the Scripture gives of the punishment of the wicked in hell, which supposes the resurrection of the body, and in which the body and soul will be both destroyed. Indeed there will be a difference between the resurrection of the just and of the unjust, both in the time of their rising, the dead in Christ will rise first at the beginning of the thousand years, the wicked not until they are ended; and in the means and manner of their rising; they will be both raised by Christ, but the one by virtue of union to him, the other merely by his power; the just will rise in bodies not only immortal, and incorruptible, but powerful, spiritual, and glorious, even like to the glorious body of Christ; the wicked will rise with bodies immortal, but not free from sin, nor glorious: yea, their resurrection will differ in the end of it; the one will rise to everlasting life and glory, the other to everlasting shame and damnation. (s) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Kimchi in Isa. xxvi 19. Aben Ezra & Saadiah Gaon in Dan. xii. 2. (t) T. Bab. Taanith, fol. 7. 1. (u) Prefat. in Isa. fol. 3. 1. (w) De Resurrectione Mortuorum, l. 2. c. 8. (x) Vid. Pocock, Not. Miscel. in port. Mosis, p. 183. (y) Pirke Eliezer, c. 34. (z) Vid. Menassah ben Israel, ut supra.
Tyndale Open Study Notes
24:14 the Way: See study note on 9:2. • Paul emphasized his common ground with his Jewish audience, including his worship, belief in the Jewish law, acceptance of the prophets, and hope in the resurrection (24:14, 15; see 24:21).
Acts 24:14
Paul’s Defense to Felix
13Nor can they prove to you any of their charges against me.14I do confess to you, however, that I worship the God of our fathers according to the Way, which they call a sect. I believe everything that is laid down by the Law and written in the Prophets,15and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
- Scripture
- Sermons
- Commentary
Memory or Miracle?
By Warren Wiersbe3.8K35:07ACT 24:14In this sermon, the speaker emphasizes the importance of the resurrection of Jesus Christ. He argues that the resurrection is not impractical, but rather the most practical thing one can think of. The resurrection serves as the foundation for our faith, encourages our hope, and stimulates godly living. The speaker uses examples from everyday life to illustrate how people make decisions and plan for the future based on future events, and therefore, the resurrection should also shape our actions and priorities. The sermon references Acts 24:14-21 and Acts 26:1 to support the belief in the resurrection.
A Conscience Void of Offence
By Hans R. Waldvogel3.3K25:04ConsciencePSA 139:9ACT 24:14In this sermon, the preacher reflects on the authority of Jesus and his ability to demand a wholehearted surrender from believers. He uses the example of Jesus driving out the money changers from the temple to illustrate this authority. The preacher also discusses the importance of being filled with the Holy Spirit and putting on the Lord Jesus Christ, rather than allowing sin and the devil to rule in one's body. He emphasizes the need for believers to have an enlightened and quickened conscience through the living word of God. Additionally, the preacher mentions the experience of being called a heretic for following Jesus wholeheartedly and the potential loss of friendships that may occur.
Easter's Glorious Tidings
By J. Glyn Owen2.2K43:50EasterACT 24:141CO 15:20EPH 2:61TH 4:161TI 2:5HEB 4:14REV 1:18In this sermon, the preacher emphasizes the importance of having a personal relationship with Jesus Christ, who is alive and can be communicated with. The preacher highlights that this connection with a living Savior validates the past and brings certainty to the future. The sermon also addresses the challenge faced by those who reject Jesus as Lord and Savior, as they will be held accountable for their decision. The preacher concludes by discussing the historical resurrection of Jesus Christ and its significance in validating his birth, life, and death, as well as the promises he made to humanity.
Keep a Good Conscience
By Zac Poonen63454:06MAT 7:21ACT 24:14
This sermon emphasizes the importance of doing the will of God and maintaining a blameless conscience before Him and men. It highlights the danger of living in sin, the significance of a sensitive conscience, and the need to prioritize spiritual growth by focusing on keeping a clear conscience. The speaker urges believers to follow the example of Paul in striving to be ready for the first resurrection by doing their best to live in obedience to God's will.
(Acts) Righteous, Self Control, and Judgement
By Brian Brodersen61959:43MRK 4:14ACT 23:11ACT 24:14ACT 24:16ACT 24:18ACT 24:25ACT 26:16In this sermon, the speaker emphasizes the importance of scattering the seed of the word of God and trusting God to bring about the results. He shares a testimony of a group of people who shared the gospel at their workplace, and as a result, some employees got saved and attended church. The speaker also shares another testimony of a young man who overhears a plot against the apostle Paul and saves his life by informing him and the commander. The main point is that God often works supernaturally through natural means, and we should not always expect dramatic supernatural manifestations.
A Return to First Principles - Seven Reasons Why
By Hugh Kane0ISA 8:20MAL 3:10MAT 18:20ACT 24:141CO 11:242CO 3:172CO 6:171TI 4:11PE 2:5Hugh Kane preaches about the importance of returning to first principles and separating from unscriptural practices in the church. He emphasizes the need to question denominational names, the purpose of gathering, God's order of worship, the one-man ministry concept, the use of titles like 'Reverend,' the method of financing the Lord's work, and the growing apostasy in Christendom. Kane urges believers to come out from false teachings and practices, aligning themselves with God's truth and honoring His name above all else.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That after the way which they call heresy - See the explanation of this word in the note on Act 5:17 (note), and see before, Act 24:5 (note), where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἱρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. Life, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see Act 23:6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavoring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action. So worship I the God of my fathers - I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.
Jamieson-Fausset-Brown Bible Commentary
But this I confess to thee--in which Felix would see no crime. that after the way they call heresy--literally, and better, "a sect." so worship I the God of my fathers--the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion. believing all, &c.--Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
John Gill Bible Commentary
And have hope towards God,.... Of an interest in him, and of enjoying eternal life and happiness with him in a future state: which they themselves also allow; that is, some of the Jews, not the Sadducees, for they denied what is afterwards asserted; but the Pharisees, who believed the immortality of the soul, and its existence in a future state: and that there shall be a resurrection of the dead, both of the just and unjust; agreeably to the doctrine of Christ in Joh 5:28. In this article the Pharisees of those times were sounder than the modern Jews; for though the doctrine of the resurrection of the dead is one of their thirteen articles of faith, and is a fundamental one, which he that does not believe, cannot be said to be of the Jewish religion; yet they limit it entirely to the righteous (s), and will not allow that the wicked shall rise again: and this notion obtained also very early; for in their Talmud (t) it is reported, as the saying of R. Abhu, that "the day of rain is greater than the resurrection of the dead; the resurrection of the dead is for the righteous, but the rain is both for the righteous, and the wicked.'' Though Abarbinel (u) says, that the sense of this expression is not, that they that are not just shall have no part in the resurrection, but that hereby is declared the benefit and reward to be enjoyed at the resurrection; that that is not like rain, from whence both just and unjust equally receive advantage; whereas only the reward is for the righteous, but not for the ungodly: moreover, he observes, that this saying was not received and approved of by all the wise men, particularly that R. Joseph dissented, and others agreed with him; and as for himself, he openly declares, that that assertion, that the just among the Israelites only shall rise again, is foreign from truth, since the Scripture affirms, Dan 12:2 "that many of them that sleep in the dust of the earth shall awake"; but if there should be no other than the righteous in the resurrection, they would without doubt be very few; besides it is said, "some to everlasting life, and some to everlasting contempt"; and Isaiah says, Isa 66:24 "and they shall go forth and look upon the carcasses of the men that have transgressed against me"; which shows, that the ungodly shall rise again, to receive their due punishment: and Manasseh ben Israel (w), in the last century, argued for the resurrection of both the godly and ungodly, from the same passages of Scripture; and yet he was not of opinion, that the resurrection would be general and common to all men, only that some of all sorts, good, and bad, and middling, would rise again, and which he supposed was the sense of the ancients. It is certain the Jews are divided in their sentiments about this matter; some of them utterly deny that any other shall rise but the just; yea, they affirm (x), that only the just among the Israelites, and not any of the nations of the world shall rise; others say that all shall rise at the resurrection of the dead, excepting the generation of the flood (y); and others (z) think, that only they that have been very bad, or very good, shall rise, but not those that are between both; but certain it is, as the apostle affirms, that all shall rise, both just and unjust: the just are they who are made so by the righteousness of Christ imputed to them, and who being created anew unto righteousness and true holiness, live soberly, righteously, and godly; the unjust are they who are destitute of righteousness, and are filled with all unrighteousness; and these latter, as well as the former, will rise again from the dead; which is clear, not only from the words of Christ, and the writings of the apostles, but from the Scriptures of the Old Testament, particularly Dan 12:2 and also from the justice of God, which requires that they who have sinned in the body, should be punished in the body; wherefore it is necessary on this account, that the bodies of the wicked should be raised, that they with their souls may receive the full and just recompense of reward; and likewise from the general judgment, which will include the righteous and the wicked, and who must all stand before the judgment seat of Christ, to receive for the deeds done in the body, whether good or evil; in order to which there must be a resurrection of them; to which add, the account the Scripture gives of the punishment of the wicked in hell, which supposes the resurrection of the body, and in which the body and soul will be both destroyed. Indeed there will be a difference between the resurrection of the just and of the unjust, both in the time of their rising, the dead in Christ will rise first at the beginning of the thousand years, the wicked not until they are ended; and in the means and manner of their rising; they will be both raised by Christ, but the one by virtue of union to him, the other merely by his power; the just will rise in bodies not only immortal, and incorruptible, but powerful, spiritual, and glorious, even like to the glorious body of Christ; the wicked will rise with bodies immortal, but not free from sin, nor glorious: yea, their resurrection will differ in the end of it; the one will rise to everlasting life and glory, the other to everlasting shame and damnation. (s) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Kimchi in Isa. xxvi 19. Aben Ezra & Saadiah Gaon in Dan. xii. 2. (t) T. Bab. Taanith, fol. 7. 1. (u) Prefat. in Isa. fol. 3. 1. (w) De Resurrectione Mortuorum, l. 2. c. 8. (x) Vid. Pocock, Not. Miscel. in port. Mosis, p. 183. (y) Pirke Eliezer, c. 34. (z) Vid. Menassah ben Israel, ut supra.
Tyndale Open Study Notes
24:14 the Way: See study note on 9:2. • Paul emphasized his common ground with his Jewish audience, including his worship, belief in the Jewish law, acceptance of the prophets, and hope in the resurrection (24:14, 15; see 24:21).