Acts 24:27

But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) After two years Porcius Festus came into Felix’ room.—The English states the same fact as the Greek, but inverts the order. Literally, When a period of two years was accomplished, Felix received Porcius Festus as his successor. We can, of course, only conjecture how these years were spent. Some writers who maintain the Pauline authorship of the Epistle to the Hebrews have assigned it to this period: others have supposed that the Epistles to the Ephesians, Colossians, and Philemon were written from Cæsarea; but there is no adequate evidence in support of either hypothesis. It is better to confine ourselves to the thought of the Apostle’s patient resignation, learning obedience by the things he suffered—of his intercourse with Philip, and other members of the Church of Cæsarea, as comforting and refreshing to him. We may venture, perhaps, to think of St. Luke, who had come with him to Jerusalem, and who sailed with him from Cæsarea, as not far off from him during his imprisonment. Attention has already been called (see Introduction to St. Luke’s Gospel and to the Acts) to the probable use made by the Evangelist of these opportunities for collecting materials for his two histories.

The change of administration was caused by the complaints which the Jews brought against Felix, and which led Nero to recall him. The influence of his brother Pallas availed, however, to save him from any further punishment. His successor, Festus, who came to the province in A.D. 60, died in his second year of office. Josephus (Wars, ii. 14, § 1) speaks of him as suppressing the outrages of the robbers who infested the country, and maintaining the tranquility of the province. Felix, with characteristic baseness, sought by his latest act to court the favour of the Jews, and left the Apostle in prison as a set-off against the many charges which were brought against him.

Willing to shew the Jews a pleasure.—Literally, to deposit a favour. The boon conferred was not to be without return. It was, so to speak, an investment in iniquity.

Matthew Henry's Concise Commentary

24:22-27 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 our conduct in life, particularly in reference to others; temperance, the state and government of our souls, in reference to God. He who does not 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. Many are startled by the word of God, who are not changed by it. Many fear 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 this matter to a more convenient season, but we do not find that the more 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 start up like a man roused from his sleep by a loud noise, but soon sink again into their usual drowsiness. Be not deceived by occasional appearances of religion in ourselves or in others. Above all, let us not trifle with the word of God. Do we expect that as we advance in life our hearts will grow softer, or that the influence of the world 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.

Barnes' Notes on the Bible

But after two years - Paul was unjustly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom.

Came into Felix' room - As governor.

And Felix, willing to show the Jews a pleasure - Desirous of pleasing them, even at the expense of justice, This shows the principle on which he acted.

Left Paul bound - Left him in custody to the charge of his successor. His object in this was to conciliate the Jews; that is, to secure their favor, and to prevent them, if possible, from accusing him for the evils of his administration before the emperor. The account which Luke gives here coincides remarkably with what Josephus has given. He says that Porcius Festus was sent as successor to Felix by Nero. He does not, indeed, mention Paul, or say that Felix sought to conciliate the favor of the Jews, but he gives such an account as to make the statement by Luke perfectly consistent with his character while in office. He informs us that Felix was unpopular, and that there was reason to apprehend that the Jews would accuse him before the emperor; and, therefore, the statement in the Acts that he would be willing to show the Jews a favor, is in perfect keeping with his character and circumstances, and is one of those undesigned coincidences which show that the author of the Acts was fully acquainted with the circumstances of the time and that his history is true.

The account in Josephus is, that "when Porcius Festus was sent as successor to Felix by Nero, the principal inhabitants of Caesarea went up to Rome to accuse Felix; and he had been certainly brought to punishment unless Nero had yielded to the importunate solicitations of his brother Palias, who was at that time had in the greatest honor by him" (Antiq., book 20, chapter 8, section 9). The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favor by injustice to Paul, did not succeed, and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed; he sought by injustice to obtain the favor of the Jews, and failed in that also. And the inference from the whole transaction is, that "honesty is the best policy," and that men in any office should pursue a course of firm, constant, and undeviating integrity.

Jamieson-Fausset-Brown Bible Commentary

27. after two years—What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics.

Porcius Festus—Little is known of him. He died a few years after this [Josephus, Antiquities, 20.8.9-9.1].

came into Felix' room—He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [Josephus, Antiquities, 20.8,10].

Felix, willing to show the Jews a pleasure—"to earn the thanks of the Jews," which he did not.

left Paul bound—(Ac 26:29)—which does not seem to have been till then.

Matthew Poole's Commentary

After two years, either from Paul’s being in bonds, which history St. Luke is here setting down; or, as others, after Felix had been governor two years over Judea; for that St. Paul speaks, Acts 24:10, is not thought to have been true as to this place, though he had governed the neighbouring parts some years before.

The Jews had accused Felix unto the emperor for his barbarous cruelty and exactions, insomuch that had it not been for his brother Pallas (a great favourite) he had lost his life: yet he did not wholly escape punishment, but was sent bound by Festus, his successor, unto Nero. Sic transit gloria mundi; and, Man being in honour continueth not.

Gill's Exposition of the Entire Bible

But after two years,.... Not of Felix's government, for he had been judge many years in that nation, but of the apostle's confinement at Caesarea:

Porcius Festus came in Felix's room; was made governor of Judea by Nero in his stead; who having had many and loud complaints against him for malpractice, moved him: and so Josephus (f) says, that Festus succeeded Felix in the government of Judea, and calls him as here, Porcius Festus; in the Arabic version he is called Porcinius Festus, and in the Vulgate Latin version Portius Festus, but his name was not Portius, from "porta", a gate, but "Porcius", a porcis, from hogs; it was common with the Romans to take names from the brute creatures; so Suillius from swine, Caprarius and Caprilius from goats, Bubulcus from oxen, and Ovinius from sheep. The famous Cato was of the family of the Porcii; his name was M. Porcius Cato, and came from Tusculum, a place about twelve miles from Rome, where there is a mountain which still retains the name of Porcius; we read also of Porcius Licinius, a Latin poet, whose fragments are still extant; whether this man was of the same family is not certain, it is very likely he might: his surname Festus signifies joyful and cheerful, as one keeping a feast; this was a name common with the Romans, as Rufus Festus, Pompeius Festus, and others:

and Felix, willing to show the Jews a pleasure, left Paul bound; he had done many injuries to their persons and properties, he had greatly abused them, and incensed them against him; and now he was sent for to Rome, to answer for his maladministration; wherefore, to gratify the Jews, and to oblige them, in hopes that they would not follow him with charges and accusations, at least would mitigate them, and not bear hard upon him, he leaves Paul bound at Caesarea, when it was in his power to have loosed him, and who he knew was an innocent person: but this piece of policy did him no service, for the persons he had wronged, the chief of the Jews at Caesarea, went to Rome, and accused him to Caesar; and he was sent by his successor thither, to appear before Nero, and answer to the charges exhibited against him; and had it not been for his brother Pallas, who was in great authority at court, he had been severely punished (g).

(f) De Bello Jud. l. 2. c. 14. sect. 1. & Antiqu. l. 20. c. 7. sect. 9. (g) Joseph. Antiqu. l. 20. c. 7. sect. 9.

Geneva Study Bible

{7} But after two years Porcius Festus came into Felix' room: and Felix, willing to {p} shew the Jews a pleasure, left Paul bound.

(7) With an evil mind, that is guilty in itself, and although sometimes there is some show of fairness, yet eventually the conscience will be extinguished: but in the meanwhile we have need of continual patience.

(p) For he had behaved himself very wickedly in the province, and had it not been for favour of his brother Pallas, he would have died for it: so that we may gather by this why he would have pleased the Jews.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Acts 24:27. Διετίας δὲ πληρωθ.] namely, from the commencement of the imprisonment at Caesarea.

On the time of the accession of Festus (61), see Introd. § 4.[156]

χάριτα (see the critical remarks) καταθέσθαι, to lay down (deposit) thanks for himself, i.e. to earn for himself thanks (Acts 25:9), to establish claims to their gratitude. An old classical expression (Herod. vi. 41). See Krüger on Thuc. i. 33. 1. Grotius aptly says: “Est locutio bene Graeca … quales locutiones non paucas habet Lucas, ubi non alios inducit loquentes, sed ipse loquitur, et quidem de rebus ad religionem non pertinentibus.” The form χάριτα, only here and in Judges 1:4 in the N.T., is also found in classical poets and prose writers, although less common than χάριν.

δεδεμένον] According to what was remarked on Acts 24:23, Paul had not hitherto been released from chains; and therefore we have not to suppose that Felix on his departure changed the captivity of the apostle, which was previously free from chains (but see on Acts 24:23), into the custodia militaris allowable even in the case of Roman citizens, in which the prisoner was bound by a chain to the soldier who kept him. This period of two years in the life of the apostle, we may add, remains to us, as far as the Book of Acts goes, so completely unknown, that we are not in a position (with Ewald and Otto) to maintain that no letters of his from that interval could be in existence.

Of Porcius Festus, the better successor of Felix, little is known except his energetic measures against the sicarii. See Joseph. Antt. xx. 8. 9 f. to xx. 9. 1, Bell. ii. 14. 1. He died in the following year, and was succeeded by Albinus, whose knavery was yet surpassed by that of his successor, Gessius Florus.

[156] What Wieseler has further urged in favour of the year 60 in his most recent learned investigation (Beitr. z. Würdig. d. Evang. p. 322 ff.) does not remove the chief objection that, according to Josephus, Poppaea, about the time (κατὰ τὸν κκιρόν) that Festus succeeded, was no longer the mistress, but the wife of Nero. Especially when the discourse is of an empress, ἡ γυνή is least of all to be lightly passed over; on the contrary, it is to be presumed that the expression is meant, and is to be understood, strictly.

Expositor's Greek Testament

Acts 24:27. διετίας δὲ πληρ.: on the question of chronology see below, cf. Acts 20:30, and for τριετία, Acts 20:31; on διετία in inscriptions see two instances in Deissmann, Neue Bibelstudien, p. 86. πληρ.: perhaps indicating that two full years are meant. Weizsäcker throws doubt upon the historical character of this imprisonment, and thinks that the episode is merely introduced by the writer of Acts, who in his ignorance of the name of the procurator doubles the incident before Felix and Festus; but Wendt declines to value so lightly the definite notices and accounts in Acts, and adds that the delay of the trial under a procurator devoid of a sense of duty was no improbable event. The recall of Felix has been assigned to very varying dates, Lightfoot naming 60, Wendt (1899) 61, Schürer, at the earliest 58, at the latest 61, probably 60, Ramsay 59, whilst McGiffert, following the Chronology recently advocated by O. Holtzmann (with a few earlier writers), places it as early as 55 (Harnack 55–56, following Eusebius, whilst Blass has also defended the Eusebian date). Both McGiffert and Holtzmann fix upon 55 because before the end of this year Pallas, the brother of Felix, was in disgrace; and yet, according to Josephus, Felix escaped the accusations brought against him by shielding himself behind his brother Pallas, whom Nero was then holding in special honour, Jos., Ant., xx., 8, 9, Tac., Ann., xiii., 14. “Either Josephus is in error,” says O. Holtzmann, Neutest. Zeitgeschichte, p. 128, “or Festus went to Palestine in 55”. But there is good reason for thinking that Josephus was in error in stating that Felix escaped by his brother’s influence, then at its height, Jos., u. s. It is no doubt true that the influence of Pallas may have been very substantial long after his fall from court favour; but if the intervention of Pallas was subsequent to his fall, what becomes of the synchronism between his disgrace and the recall of Felix? But further, Pallas, according to the statement of Tacitus, Ann., xiii., 14, was disgraced before the fourteenth birthday of Britannicus, in Feb. 55, but, if so, how could Felix have reached Rome at such an early period of that year? Nero came to the throne on 13th Oct., 54, and we have to suppose that the order for recall was sent and the return journey of Felix to the capital accomplished in spite of the winter season which made a sea voyage impossible (Ramsay, Zahn, Bacon); “one can therefore no longer base the chronology of an Apostle’s life upon the dismissal of a court favourite”. But are there no chronological data available? Albinus, the successor of Festus, was already procurator in 62. How long he had been in office we cannot say, but he was certainly procurator in the summer of that year (Schürer, Jewish People, div. i., vol. ii., p. 188, E.T.; Biblical World, p. 357, 1897). From Jos., Ant., xx., 9, 1, we learn that there was an interval of some few months full of disturbance and anarchy between the death of Festus and the arrival of Albinus in Jerusalem, so that we seem justified in inferring that Festus died probably in the winter of 61–62; and whilst the events of his procuratorship can scarcely have extended over five years (as would be demanded by the earlier chronology)—for in this case Josephus would surely have given us more information about them—it seems equally difficult to suppose that the events which Josephus does record could have been crowded into less than a year, or portions of two (Schürer). The entrance of Festus upon his office might thus be carried back to 59–60, and St. Paul’s departure for Rome would fall probably in 60. But a further contribution to the subject has been made by Mr. Turner, “Chronology of the N.T.,” Hastings’ B.D., pp. 418, 419, and he argues for the exclusion of a date as late as 60 for the accession of Festus, and for placing the recall of Felix in 57–59, i.e., between the earlier and later dates mentioned above; or, more definitely still, in 58, cf. p. 420. With this date Dr. Gilbert agrees, Student’s Life of Paul, p. 252, 1899. See further Zahn, Einleitung, ii., 634; Wendt (1899), p. 56; Expositor, March, 1897, Feb., 1898; “Festus” (A. Robertson), Hastings’ B.D. and B.D.2.—ἔλαβε διάδοχον, Sir 46:1; Sir 48:8. In 2Ma 4:29; 2Ma 14:26, the meaning of successor is doubtful, and it would seem that the title rather denoted a high office about the court of the Ptolemies, cf. Deissmann, Bibelstudien, p. 111. In classical Greek it is used as here for successor, cf. Jos., Ant., xx., 8, 9, so successorem accepit, Plin., Epist., ix., 13.—φῆστον: we know nothing of him except from the N.T. and Josephus. The latter, however, contrasts him favourably with his successor Albinus: “et Albinum cum ei dissimillimum fuisse tradit, scelestum hominem, simul illum laudat” (Blass). So far as our information goes, Festus also contrasts favourably with his predecessor; he acted with promptness to rid the country of robbers and sicarii, and amongst them of one impostor whose promises were specially seductive, Ant., xx., 8, 9, 10, and B.J., ii., 14, 1. But although, as Schürer says, he was disposed to act righteously, he found himself unable to undo the mischief wrought by his predecessor, and after a short administration death prevented him from coping further with the evils which infested the province. For his attitude towards St. Paul as his prisoner see notes below. Two other events marked his procuratorship: (1) the quarrel between the priests and Agrippa, because the latter built on to his palace so as to overlook the Temple, and the priests retaliated by building so as to shut off his view. Festus sided with Agrippa, but allowed the priests to appeal to Rome. (2) The decision of the emperor in favour of the Syrian against the Jewish inhabitants of Cæsarea, which caused a bitterness provoking in A.D. 66 the disturbances in which Josephus marked the beginnings of the great War, Ant., xx., 8, 9.—θέλων τε χάριτας καταθέσθαι τοῖς Ἰ.: “desiring to gain favour with the Jews,” R.V., literally to lay down or deposit a favour with the Jews as a deposit for which a due return might be expected, cf. 1Ma 10:23 R.; Jos., Ant., xi., 6, 5, so too in classical Greek, Thuc., i., 33, 128; Herod., vi., 41, etc. The policy of Felix was to gain popularity with the Jews in view of the accusations which followed him on his return to Rome, Jos., Ant., xx., 8, 9. That the pursuit of such a policy was not alien to the character of Roman officials see Jos., Ant., xx., 9, 5, where we learn that Albinus, desiring to gain the gratitude of the Jews, took money of all those in prison for some trifling fault, by which means the prisons indeed were emptied, but the country was full of robbers. In B.J., ii., 14, 1, we learn that the same system was pursued by Albinus, the successor of Festus, until no one was left in the prisons but those who gave him nothing. According to [387] text Felix leaves Paul in prison to please his wife, but, as Blass points out, both reasons may be true.—χάριτα (W.H[388], R.V.) only (in N.T.) in Jude, Acts 24:4, cf. Acts 25:9 A; found in classics, though rarer than χάριν, Winer-Schmiedel, p. 88; in LXX, Zechariah 6:14—δεδεμ.: this does not at all imply that Paul had been quite free, and was now rebound, cf. Acts 24:23. ἄνεσις did not mean perfect freedom, and the custodia militaris might still continue. Nösgen thinks that the word in its position at the end of the verse indicates a severer form of custody, but this is by no means necessary, although as the last word of the episode, and as the result of all the intercourse with Felix, it has a dramatic force and pathos. Zeller, Acts, ii., p. 83, E.T., although he thinks it remarkable that Felix and Festus are represented as acting from the same motive, as Pilate for a similar reason had consented to the execution of Jesus, is constrained to admit that conduct such as that of the two procurators is too natural for its repetition to be surprising; unscrupulous officials are always ready by complaisance at the expense of others to appease those to whom they have given just cause for complaint.

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

[388] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

Cambridge Bible for Schools and Colleges

27. But after two years] More literally the Rev. Ver. “But when two years were fulfilled;” and it may be that St Luke would indicate by his expression, that it was not a reckoning of time such as was usual among the Jews, where portions of a year were sometimes counted for a whole, but that the Apostle’s detention endured for two years complete.

Porcius Festus came into Felix’ room] Festus was made governor by Nero probably in a.d. 60 and died in about two years. Josephus (B.J. ii. 14. 1) gives him a far better character than his predecessor, but he had the same kind of difficulties to deal with in the outbreaks of the populace and the bands of assassins with which the country was infested. (Jos. Ant. xx. 8. 10) The Rev. Ver. “Felix was succeeded by Porcius Festus” comes nearer to the literal rendering “Felix received Porcius Festus as a successor,” but does not make the meaning clearer, and to put “Felix” as the subject in this sentence and in that which immediately follows gives an awkward sound to the English, which was neatly avoided in A.V.

and Felix, willing to shew the Jews a pleasure] The literal sense is “to store up for himself favour with the Jews,” therefore the Rev. Ver. gives the proper rendering, “and desiring to gain favour with the Jews.” Of course it may be said that if he shewed favour to them he would gain favour with them. But what he particularly desired at this time was to blunt the anger which the Jews (especially those of Cæsarea) felt against him, that they might be less bitter in their charges against him on his recall. And so he used Paul as his “Mammon of unrighteousness” and left him detained that he might make himself friends thereby.

left Paul bound] [R. V. in bonds.] This seems to indicate that before his departure Felix withdrew the indulgence which had been previously granted to Paul, and put him in bonds, so as to give to his successor the impression, which the Jews desired, that he was deserving of punishment. It would be very interesting to know what St Paul did during the two years that he was kept at Cæsarea. Various conjectures have been ventured on, but none with any ground of certainty. Some, accepting St Paul as the author of the Epistle to the Hebrews, point to this period as the time of its composition. Others assign to this imprisonment those letters of the Apostle which speak so much of his bonds, viz. to the Ephesians, the Philippians, the Colossians and Philemon, but the evidence in favour of Rome as the place whence they were written seems far to outweigh all that can be said on behalf of Cæsarea. Our only reflection on such a gap as this in the history of St Paul’s work must be that the Acts was not intended to be a narrative of any man’s labours, but how God employed now this servant, now that, for the establishment of the Kingdom of Christ. The remembrance of this will prevent us seeking from the book what it was not meant to give.

Bengel's Gnomen

Acts 24:27. Διετίας, after two years) during which the imprisonment continued. The time of the government of Felix began a year before Paul’s imprisonment; although it was by successive steps that he attained to the government of Judea: whence Paul, in Acts 24:10, could with correctness say, that he was for many years a judge of this people. Comp. Ord. Temp., p. 285.—ἔλαβε, received) against his will, as may be inferred from Acts 24:10; Acts 24:24.—χάριτας καταθέσθαι, to gratify, to show a pleasure to) in order that the favour of the Jews might follow him in leaving the government. So χάριν καταθέσθαι, ch. Acts 25:9 : φιλίαν καταθέσθαι 1Ma 10:23. Worldly men, in order to gratify one another, stretch out their hands against those things which are GOD’S: ch. Acts 25:9.

Pulpit Commentary

Verse 27. - When two years were fulfilled for after two years, A.V.; Felix was succeeded by Porcius Festus for Porcius Festus came into Felix room, A.V.; desiring to gain favor with the Jews for willing to show the Jews a pleasure, A.V.; in bonds for bound, A.V.; Felix is also transposed. Was succeeded by; ἔλαβε διάδοχον. This word occurs only here in the New Testament, but is used twice in Ecclesiasticus. It is also, as above noted, the identical word used by Josephus of Festus. But in Acts 25:1 Festus's government is called an ἐπαρχία, and Josephus ('Ant. Jud.,' 20. 8:11) calls Festus an ἔπαρχος, instead of the more usual ἐπίτροπος. Could Josephus have seen the Acts of the Apostles? Porcius Fetus. Josephus speaks of him as sent by Nero to be the "successor" (διάδοχος) of Felix ('Ant. Jud.,' 20. 8:9; 'Bell. Jud.,' 2. 14:1). Nothing is known of him from Tacitus or other Latin historians, and he appears from Josephus's account to have held the government for a very short time, probably less than two years, when he died ('Ant. Jud.,' 20. 9:1). But the impression derived from Josephus is the same as that conveyed by St. Luke, that he was a just and upright ruler, in marked contrast with Felix his predecessor, and his successors Albinus and Gessius Florus. Desiring to gain favor χάριτι καταθέσθαι); literally, to lay up in store good will, or favor, or a boon, to be requited at some future period. A frequent phrase in the best classical authors. Felix had good reason thus to try and put the Jews under obligation to him at the close of his government. For the danger was great to the retiring governor of complaints being sent to the emperor of oppression and plunder, which were often listened to and punished. Josephus relates, in point of fact, that the chief Jews in Caesarea sent an embassy to Rome to lodge a charge against Felix before Nero; and that he only escaped punishment by the influence of his brother Pallas ('Ant. Jud.,' 20. 8:9). The scene in this chapter is a very striking one, depicted with admirable simplicity and force. The bloated slave sitting on the seat of judgment and power, representing all the worst vices of Roman degeneracy. The beads of the sinking Jewish commonwealth, blinded by bigotry and nearly mad with hatred, forgetting for the moment their abhorrence of their Roman masters, in their yet deeper detestation of the Apostle Paul. The hired advocate with his fulsome flattery, his rounded periods, and his false charges. And then the great apostle, the noble confessor, the finished Christian gentleman, the pure-minded, upright, and fearless man, pleading his own cause with consummate force and dignity, and overawing his heathen judge by the majesty of his character. It is a graphic description of s very noble scene.



Acts 24:27

Vincent's Word Studies

Porcius Festus came into Felix's room (ἔλαβε διάδοχον ὁ Φῆλιξ Πόρκιον Φἤστον)

Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is, Felix received Porcius Featus as a successor.

To shew the Jews a pleasure (χάριτας καταθέσθαι τοῖς Ἰουδαίοις)

Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.