John Calvin Commentary Acts 24:23

"And he gave order to the centurion that he should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him." — Acts 24:23 (ASV)

When Felix. It appears that Felix (though he pronounced nothing concerning the matter) perceived that Paul was burdened not with any fault of his own, but with the malice of the priests. For when Luke says that the matter was deferred until the coming of Lysias, he puts this in as a reason: that the ruler perfectly knew those things which pertained to the way.

By these words, I think, is signified either that through long experience he had become acquainted with the character of the priests and knew very well how they were accustomed to behave, or else that he saw from what had been spoken on both sides how frivolous the accusation was. This is confirmed by the courteous and lenient treatment of Paul, for he entrusts him to a centurion so that he might have more liberty.

Others would rather read it as a single statement from Felix: "When Lysias, who knows the truth of this matter better, comes, I will then give judgment." But they derive this strained interpretation from a reason that is hardly solid. They say that this word way is nowhere taken to mean the doctrine of the law without some addition.

But I do not interpret it as referring to the law, but to those sects of which no outsiders were ignorant. No one doubted that the Pharisees held to the immortality of the soul. Therefore, since it was such a common matter, it is no surprise if Felix acquits Paul. Furthermore, it would be difficult to take way to mean knowledge of the specific event.

And I do not see how this can be consistent: that the governor confesses that Lysias was more expert in the law than he.

But Paul's innocence is made more renowned and evident by this: because a pagan man immediately formed such a prejudgment concerning him that he allowed him to be visited and helped by his friends, being, so to speak, exempted from the usual conditions of prisoners.

Also, we gather from this that Paul’s companions and the rest of the Church had not forsaken him. For what purpose would it have been to grant his friends and acquaintances liberty to have access to him, unless they had been present, had shown themselves to be concerned for him, and had been eager to do their duty?

Therefore, let us learn by this example that, as long as we can and are able, we must not deprive the martyrs of Christ of any kind of comfort while they labor for the gospel.