SEV Biblia, Chapter 24:23
Y mand al centurin que Pablo fuese guardado, y aliviado de las prisiones; y que no vedase a ninguno de los suyos servirle, o venir a l.
Clarke's Bible Commentary - Acts 24:23
Verse 23. He commanded a centurion to keep Paul] He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty; he freed him from the chains with which he was bound to the soldiers, his keepers. See on chap. xxi. 33. And that he should forbid none of his acquaintance, twn idiwn, of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to furnish him with any of the conveniences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix found no evil in him; and he would certainly have dismissed him but for two reasons: 1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration. 2. He hoped to get money from the apostle, or his friends, as the purchase of his liberty.
John Gill's Bible Commentary
Ver. 23. And he commanded a centurion to keep Paul , etc.] In custody, to watch and guard him, and look after him, that he went not away, since he was neither condemned nor acquitted; and therefore must be retained a prisoner, till one or other was done: and to let him have liberty ; not to go where he pleased, or out of the place of confinement, for then there would have been no need of the after direction, not to prohibit his friends from coming to him; but to free him from his bonds and close confinement; which was done, partly on account of his being a Roman, and partly because he took him to be an innocent man, and it may be because he hoped to receive money from him: that he should forbid none of his acquaintance to minister or come unto him ; but that they should have free access to him, and the liberty of conversation with him; which layouts granted show that he was inclined to the side of Paul, both through the defence that he had made for himself, and through the letter which Lysias sent him, as well as through the knowledge he had gained by long observation and experience, of the temper and disposition of the Jews, their priests and elders.
Matthew Henry Commentary
Verses 22-27 - The apostle reasoned concerning the nature and obligations of righteousness, temperance, and of a judgment to come; thus showing the oppressive judge and his profligate mistress, their need of repentance forgiveness, and of the grace of the gospel. Justice respects ou conduct in life, particularly in reference to others; temperance, the state and government of our souls, in reference to God. He who does no exercise himself in these, has neither the form nor the power of godliness, and must be overwhelmed with the Divine wrath in the day of God's appearing. A prospect of the judgment to come, is enough to make the stoutest heart to tremble. Felix trembled, but that was all. Man are startled by the word of God, who are not changed by it. Many fea the consequences of sin, yet continue in the love and practice of sin In the affairs of our souls, delays are dangerous. Felix put off thi matter to a more convenient season, but we do not find that the mor convenient season ever came. Behold now is the accepted time; hear the voice of the Lord to-day. He was in haste to turn from hearing the truth. Was any business more urgent than for him to reform his conduct or more important than the salvation of his soul! Sinners often star up like a man roused from his sleep by a loud noise, but soon sin again into their usual drowsiness. Be not deceived by occasiona appearances of religion in ourselves or in others. Above all, let u not trifle with the word of God. Do we expect that as we advance i life our hearts will grow softer, or that the influence of the worl will decline? Are we not at this moment in danger of being lost for ever? Now is the day of salvation; tomorrow may be too late __________________________________________________________________
Greek Textus Receptus
διαταξαμενος 1299 5671 V-AMP-NSM τε 5037 PRT τω 3588 T-DSM εκατονταρχη 1543 N-DSM τηρεισθαι 5083 5745 V-PPN τον 3588 T-ASM παυλον 3972 N-ASM εχειν 2192 5721 V-PAN τε 5037 PRT ανεσιν 425 N-ASF και 2532 CONJ μηδενα 3367 A-ASM κωλυειν 2967 5721 V-PAN των 3588 T-GPM ιδιων 2398 A-GPM αυτου 846 P-GSM υπηρετειν 5256 5721 V-PAN η 2228 PRT προσερχεσθαι 4334 5738 V-PNN αυτω 846 P-DSM
Vincent's NT Word Studies
23. Liberty (anesin). From ajnihmi, 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 ii. 13; vii. 5; viii. 13; 2 Thess. i. 7.To minister (uphretein). See on officer, Matt. v. 25.
Robertson's NT Word Studies
24:23 {And should have indulgence} (ecein te anesin). From aniemi, to let loose, release, relax. Old word, in the N.T. only here and #2Th 1:7; 2Co 2:13; 7:5; 8:13. It is the opposite of strict confinement, though under guard, "kept in charge" (tereisqai). {Forbid} (kwluein). To hinder "no one of his friends" (medena twn idiwn). No one of Paul's "own" (cf. #4:23; Joh 1:11) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.
