And as he reasoned about righteousness, self-control, and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient time, I will call for you.
All Commentaries on Acts 24:25 Go To Acts 24
George Leo Haydock
AD 1849
Felix being terrified When St. Paul spoke of God's judgments, and hinted at such sins as his conscience reproached him with. (Witham)
Whoever knows the infamous character of Felix and Drusilla, will not fail to admire the apostle's fortitude, that he durst speak (as formerly John the Baptist did to Herod,) to them on the subject of justice and chastity. Suetonius says of the former, that he married three queens. Drusilla, one of the three, was Herod's daughter, and wife of Aziz, king of Emesa, whom he had seduced by the enchantments of a Jew of Cyprus. Hence it is not surprising he was terrified at the thoughts of a future judgment, when expounded by a St. Paul, whose zeal to make these wicked people enter into themselves, hurried him beyond the bounds of worldly prudence, but made such impression on his hearers, as to disarm the indignation his discourse was calculated to produce. See Josephus, ut supra; Tirinus; Calmet; and others. Next to the worship of God, the Christian religion requires of its followers, in the first instance, justice and chastity. Felix was unjust, avaricious, cruel; and both Felix and Drusilla were guilty of adultery. Such was the wickedness of the Gentiles in those degenerate days, that fornication was not looked upon as a crime. How much had they deviated from the excellent maxim we read and admire, inter Socraticas disputationes! omnem virtutem niti continentia, et incontinentem nihil a bellua brutissima differre; that all virtue was built upon continency, and that the incontinent man differed in nothing from the most brute beast.
At a convenient time I will send for thee. Such is the expedient Felix has recourse to, to silence the voice of conscience: and in this how often is he not imitated by the sinner, who dreads nothing so much as to enter into himself. Why put that off to another time, which will never arrive? Or why delay till death a repentance, which like the remorse of the damned, will then be as unavailing, as it will be eternal?
