Acts 24:25

περὶ δικαι.: Paul does not gratify the curiosity of Felix and Drusilla, but goes straight to the enforcement of those great moral conditions without which, both for Jew and Greek, what he had to say of the Messiahship of Jesus was unintelligible; how grievously Felix had failed in righteousness the events of his period of government proved, cf. Tac., Ann., xii., 54, “cuncta malefacta sibi impune ratus,” through the evil influence of Pallas, Tac., Hist., v., 9. ἐγκρατ.: R.V. margin “self-control,” Latin, temperantia, Vulgate, castitate. The presence of Drusilla by his side was in itself a proof how Felix had failed in this virtue also, ἐγκρ. being specially applicable to continence from sensual pleasures (Wetstein); opposed to it is ἀκρασία, 1 Corinthians 7:5 (= ἀκράτεια), “incontinence,” Arist., Eth., vii., 4, 2. In N.T., Galatians 5:23; 2 Peter 1:6 (bis), cf. Titus 1:8. The word is found in Sir 18:15; Sir 18:30, 4Ma 5:34. St. Paul gives a double proof of his courage in reasoning thus not only before Felix but before his wife, for like another Herodias her resentment was to be feared. τοῦ κρίματος τοῦ μέλλ.: “the judgment to come,” R.V., preserving the force of the article omitted in all E.V [384] except Rhem.: “ubi etiam illi, qui nunc judices sedent, judicandi erunt” (Wetstein). ἐμφ. γεν., see on Acts 10:4, cf. the attitude of Antipas with regard to the Baptist, Mark 6:30. Τὸ νῦν ἔχον, cf. Tob 7:11 (1 ἔχων), and for instances in Greek writers see Wetstein. καιρὸν δὲ μεταλ., cf. Polyb., ii., 16, 15. μεταλαβόντες καιρ. ἁρμόττοντα (Alford, Blass). So far as we know, no more convenient season ever came, see reading in [385] text.

[384] English Version.

[385] R(omana), in Blass, a first rough copy of St. Luke.