22. And when Felix heard these things, he deferred them, certainly knowing those things which did appertain unto that way, and said, When the chief captain Lysias shall come, 1 will thoroughly know your matter.23. And he commanded a centurion to keep Paul, and that he should suffer him to have ease, and that he should forbid none of his acquaintance to minister to him, or to come to him.24. And after certain days came Felix with his wife Drusilla, which was a Jewess, and he called Paul, and heard him concerning the faith which is in Christ.25. And as he disputed of righteousness and temperance, and of judgment to come, Felix trembled, and answered, For this time go thy way; and when I have convenient time, I will send for thee.26. He hoped also that Paul would have given him money to loose him: wherefore he sent for him the oftener, and communed with him.27. And when two years were expired, Porcius Festus came into Felix room: and because Felix would do the Jews a pleasure, he left Paul bound.

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 [589] 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 [590] 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? [591] 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.

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; [592] 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).

25. And as he disputed. Felix hoped that he should take some delight in Paul's sermon; as men who are desirous of new things do willingly feed their ears with subtle disputations; also he meant to satisfy his wife's desire without his own trouble; now, he is enforced to feel that force of the Word of God, whereof he never thought, which driveth away all his delights. Paul, out of bonds, disputeth of the judgment of God; he which had power to put him to death, or to save his life, is afraid and quaketh as if he stood before his own judge; neither doth he find any other comfort, but to send him away out of his sight. Let us first learn by this, what great force of the Spirit of God there was both in the heart and also in the tongue of Paul, because he seeth that he must speak in the name of Christ, he doth not behave himself like an underling; [593] but he declareth the embassage which was enjoined him, with a grace, as from on high, and having forgotten that he was in bonds, he denounceth the heavenly judgment in the person of Christ. And now seeing Felix' heart is so pricked with the voice of a prisoner, the majesty of the Spirit doth show itself in that also, which Christ extolleth; when the Spirit shall come he shall judge the world, etc., and that force of prophesying, which the same Paul setteth forth elsewhere (1 Corinthians 14:24). Also, that is fulfilled which he saith in another place, that the word of God was not bound with him; which he did not only stoutly maintain and affirm to be true, but which did effectually pierce into the hearts of men, (and that of such as were proud of their greatness) as if it did lighten from heaven.

Again, we must note, that although the reprobate be stricken with the judgment of God, yet are they not renewed unto repentance by that terror alone. Felix is touched indeed, when he heareth that God shall be the Judge of the world; yet he fleeth therewithal from his judgment-seat, (whereof he is afraid) so that this is feigned sorrow, which doth not work salvation. Therefore, repentance requireth such fear as may both engender a voluntary hatred of sin, and may also present a man before God, that he may willingly suffer himself to be judged by his word. And this is a token of true profiting when the sinner seeketh for medicine there, from whence he received his wound. Furthermore, this place doth teach that men are then examined and tried to the quick, when their vices, wherewith they are infected, are brought to light, and their consciences are called back unto the judgment to come. For when Paul disputeth of righteousness and temperance, he did rub Felix sore upon the gall; forasmuch as he was both a man given to filthy pleasure, and also to dissolute riot, and given over unto iniquity.

26. Hoping that money. Though Felix had thoroughly tried Paul's integrity, so that he was ashamed to take money of the Jews for condemning him; yet forasmuch as he was a covetous man, and a man given to corruptions, he would not acquit him for nothing; for this cause he doth often call Paul, that he may with fair words put him in some hope of deliverance. [594] For judges which gape after money do insinuate themselves thus, when as they will make way for corruptions. Whence we gather, that it was but a vain and transitory fear wherewith Felix was taken when he heard Paul dispute, seeing hope of gain doth compel him to call for him whom he was enforced with fear to send away. How did Felix hope for some reward at the hands of a poor man, and one that was destitute? for that ghoul would not have been content with a small prey. I do not doubt but that (as those who have the law and right to sell are witty and can perceive things [595] ) when he saw the Jews did make such earnest suit to have Paul put to death, he smelled somewhat afar off touching him; [596] to wit, that he was none of the common sort; but such a man as was in great favor with many. Wherefore, he did not doubt but that many of his friends would willingly bestow cost to redeem him.

27. And when two years were expired. Seeing Paul knew that the judge who did gape for gain would be favorable to him so soon as he should offer him money, and seeing he had sufficient time to gather the same; it is likely that he did not only bear with the brethren, [597] but also detest such bribery, wherewith the holiness of civil order is shamefully polluted. Now, whereas governors use to let loose such prisoners as they know are not guilty when they go from the province, Felix took the contrary way to win favor. The Jews had often complained of his filthy gain, of his extortion, cruelty, and unruly government. Claudius Caesar being wearied with so many complaints, did call him out of Judea; to the end the Jews may not spite him so sore, he leaveth Paul bound; so that he maketh the guiltless servant of God, as it were, an offering for his evil deeds, that he may therewithal appease the priests.

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Footnotes:

[589] "Magis remissa... tractatio," mere indulgent treatment.

[590] "Tale praejudicium tulit," did so favourably prejudge it.

[591] "Officio defungi," to do offices of kindness to him.

[592] "Vel ut se subtraheret a curcis molestia," or that he might escape from bearing the cross

[593] "Non submisse agit," he does not act crouchingly.

[594] "Liberationes redimendae," of purchasing deliverance.

[595] "Ut sagaces sunt et acuti qui jus habent venale," as those judges who act ve-nally are sagacious and acute

[596] "Aliquid procul de ipso subodoratum esse," he had some distant idea of what kind of a person he was.

[597] "Pepercisse fratribus," spare the brethren.