But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

But this I confess to thee, that according to the way, which they call a heresy, so do I serve the Father and my God, believing all things which are written in the law and the prophets:

But this I avow to thee, that in the way which they call sect, so I serve my fathers' God, believing all things which are written throughout the law, and in the prophets;

But this I confess to thee, that after the way which they call heresy, so I worship the God of my fathers, believing all things which are written in the law and in the prophets:

'And I confess this to thee, that, according to the way that they call a sect, so serve I the God of the fathers, believing all things that in the law and the prophets have been written,

But this I confess to you - that in the way which they style a heresy, I worship the God of our forefathers, believing everything that is taught in the Law or is written in the Prophets,

But this I will say openly to you, that I do give worship to the God of our fathers after that Way, which to them is not the true religion: but I have belief in all the things which are in the law and in the books of the prophets:

But I confess this to you, that according to that sect, which they call a heresy, so do I serve my God and Father, believing all that is written in the Law and the Prophets,

This, however, I do acknowledge to you, that it is as a believer in the Way which they call heretical, that I worship the God of my ancestors. At the same time, I believe everything that is in accordance with the Law and that is written in the prophets;

But I confess. Because they had laid to Paul's charge impiety and the polluting of the temple, he purgeth himself of both now, that Felix may understand that his adversaries were moved with evil will. [1] For though the religion, which is pretended, be false and preposterous, yet the study thereof did oftentimes find favor with men, who took no great heed. Wherefore it was to be feared lest Felix, if he had conceived any sinister suspicion of Paul, should not only have pardoned the zeal of the priests, but also have granted their requests. Wherefore Paul doth also refute this point of the accusation; and that so, that he doth not touch the faith of the gospel, because (as we have said) that was no fit place for making confession thereof. But what is this that he saith, that he worshippeth God according to the way which they call heresy? Some think that this is added like to a concession; because the enemies take that in evil part which ought to be attributed to judgment and right election; as if Paul had said, that that form of religion which he had followed is, indeed, called heresy, but unworthily. But seeing that name was not infamous either among the Jews or Gentiles, it is unlikely that he maketh answer before a profane man, touching that which they counted everywhere rather a commendation than any vice. When Christians have conference together, the Spirit of God commandeth that heretics be counted detestable; and he teacheth us to beware of heresies, because they bring upon the Church plague, dissension, and wasteness. Therefore, it is a thing not to be suffered among the people of God, whose safety consisteth in the unity of faith. But because the Jews did then openly boast of their sects, that excuse, whereof we spake of late, was superfluous. Therefore, it remaineth that he do either mean that he is a Pharisee, or that he call the Jewish religion or the profession of the gospel (without infamy) heresy; because they were distinguished from the use and custom of all nations. Seeing he did before confess himself to be a Pharisee, there shall no inconvenience ensue, if we say that he doth repeat the same now; especially seeing he speaketh shortly after of the resurrection of the dead. But because this first point doth only contain a confession concerning the worship of the God of the fathers, I think that he doth rather speak generally of the Jewish religion, or of the Christian faith which did flow thence. Paul was a citizen of Rome, notwithstanding as he came of the Jews by his ancestry, he confesseth that he continueth in the religion which he had learned of the fathers. And to this end doth the adverb of likeness tend; for it showeth a known thing, namely, the manner of worship whereunto the Jews were addicted. He maketh express mention of the God of his fathers, because it was not lawful for a man that was a Roman to receive the doctrine of the law unless he had come of the Jews. Also he toucheth his adversaries, which handle him so cruelly; whereas, notwithstanding, they both worship one God. I (saith he) worship the same God (according to the manner delivered by mine ancestors) which they themselves worship, and even as they worship him. Neither doth that hinder because he was fallen from the ceremonies of the law, and was content with the spiritual worship of God. For Paul thinketh it sufficient for him to wipe away that blot of impiety which his adversaries had falsely cast upon him. Therefore the Papists are ridiculous, who feign that Paul alloweth [approveth] all manner [of] antiquity. We, say they, worship the God of our fathers with Paul, as the custom was delivered to us from hand to hand; as if (even they themselves being judges) it were sufficient for the Jews or Turks to hold up the same buckler against the faith of Christ. But the apostle meant nothing less than simply to ground religion in the authority of ancestors, and to defend his godliness with that defense, which might have been common to all the superstitions of the Gentiles; he meant only to stop the mouth of his adversaries. Nevertheless, he taketh this for a plain matter, that the fathers, from whom the Jewish religion came, were good and sincere worshippers of God; so that the Jews, which were not degenerate, might well boast, that the God of their fathers whom they worshipped was the only Creator of heaven and earth; and that the country gods [2] of all the rest of the world were mere and vain inventions. Believing all things. A short exposition of the sentence next going before. For, because he had not simply affirmed that he worshipped God, but did add this word outos, or so: he doth now set down how he worshippeth God. Whereby it appeareth what great heed he taketh for fear he entangle himself in those accidental [3] superstitions which reigned among the Jews. As if any of us do at this day answer the Papists, that he worshippeth the God whom they profess, as we be taught out of the law and out of the gospel. By this let us learn that God is not rightly worshipped, so that our obedience can please him, unless it be of faith, which is the only ground-work of godliness. For he (to the end he may prove himself to be the servant of God) doth not thrust upon them bare ceremonies; but he saith flatly that he believeth. Furthermore, this place containeth a profitable doctrine, that this is the only foundation of right and true [4] faith, for a man to submit himself to the Scripture, and reverently to embrace the doctrine thereof. Furthermore, Paul doth in this place divide the Scripture into the law and the prophets, that he may the more plainly prove that he doth not dissent from the universal consent of the Church.

Footnotes

1 - "Sola malevolentia impelli," were instigated by sheer malevolence.

2 - "Gentiles," the Gentile.

3 - "Adventitiis," adventitious.

4 - "Orthodoxae," orthodox.

But this I confess - The next specification in the charge of Tertullus was Acts 24:5 that he was "a ringleader of the sect of the Nazarenes." To this, Paul replies in this and the two following verses. Of this reply we may observe:
(1) That he does not stoop to notice the contempt implied in the use of the word "Nazarenes." He was engaged in a more important business than to contend about the name which they chose to give to Christians.
(2) he admits that he belonged to that sect or class of people. That he was a Christian he neither denied, nor was disposed to deny.
(3) he maintains that in this way he was still worshipping the God of his fathers. Of this, the fact that he was engaged in worship in the temple was sufficient proof.
(4) he shows them that he believed only what was written in the Law and the prophets; that this involved the main doctrine of their religion the hope of the resurrection of the dead, Acts 24:15; and that it was his constant and earnest desire to keep a pure conscience in all things, Acts 24:16. These are the points of his defense to the second charge, and we shall see that they fully meet and dispose of the accusation.
After the way - After the manner or mode of worship.
Which they call heresy - This translation does not express to us the force of the original. We have attached to the word "heresy" an idea which is not conveyed by the Greek word, since we now commonly understand by it error of doctrine. In Paul's answer here, there is an explicit reference to their charge which does not appear in our version. The charge of Tertullus was, that he was the ringleader of the sect (τἦς αἱρέσεως tēs haireseōs) of the Nazarenes, Acts 24:5. To this Paul replies, "After the way which they call "sect" ἁιρεσιν hairesin, not error of doctrine, but after a way which they affirm is producing division or schism), so worship I the God of my fathers." Paul was hot ashamed to be called a follower of that sect or party among the Jewish people. Nor should we be ashamed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God.
So worship I - I continue to worship. I have not departed from the characteristic of the Jewish people, the proper and public acknowledgment of the God of the Jews.
The God of my fathers - My father's God, Yahweh; the God whom my Jewish ancestors adored. There is something very touching in this, and suited to find its way to the heart of a Jew. He had introduced no new object of worship (compare Deuteronomy 13:1-5); he had not become a follower of a false or foreign God; and this fact was really a reply to their charge that he was setting up a new sect in religion. The same thing Paul affirms of himself in 2-Timothy 1:3; "I thank God, whom I serve from my forefathers with a pure conscience."
Believing all things - Particularly respecting the Messiah. So he more fully explains his meaning in his speech before King Agrippa, Acts 26:23.
In the law and in the prophets - Commanded in the Law of Moses, and foretold by the prophets. That Paul had ever disbelieved any of these things they could not prove; and his whole course had shown that he fully credited the sacred records. Most of his arguments in defending Christianity had been drawn from the Jewish writings.

That after the way which they call heresy - See the explanation of this word in the note on Acts 5:17 (note), and see before, Acts 24:5 (note), where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἱρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. Life, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see Acts 23:6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavoring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action.
So worship I the God of my fathers - I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.

(3) But this I confess unto thee, that after the way which they call (i) heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
(3) Paul proceeds in the case of religion from a conjectural state to a practical state, not only admitting of the religion which he was accused of, but also proving it to be true, to be heavenly and from God, and to be the oldest of all religions.
(i) Here this word "heresy" or "sect" is taken in a good sense.

But this I confess unto thee,.... What was truth he was not ashamed of, but ready to own, and bear his testimony for, whatever was the consequence of it:
that after the way which they call heresy; referring to the charge of his being a ringleader of the sect of the Nazarenes, Acts 24:5 and meaning by the way the Christian religion, or the doctrines of Christianity, which the Jews called heresy; and as early as this were the Christians, by them, called heretics: so we read (r) of , "a prayer against the heretics", which Samuel (the little) composed before, or in the presence of R. Gamaliel the elder, he approving of it; which R. Gamaliel was Paul's master; and some have thought, that Samuel the little, the composer of this prayer, was Saul himself; so that he knew very well that the Christian doctrine was called heresy, and the Christians heretics, for he had called them so himself in the time of his unregeneracy; but now he was not ashamed to profess that way, and walk in it, and according to it worship God, as follows:
so worship I the God of my fathers; even Abraham, Isaac, and Jacob, suggesting, that by embracing Christianity, he had not denied, and gone off from the worship of the one, only, living, and true God, the God of Israel; and that there was an entire agreement between the saints of the Old Testament, and the Christians of the New, in the object of worship; the Vulgate Latin version reads, "so serve I the Father, and my God"; that is, God the Father, who is the Father of Christ, and the God and Father of believers in him:
believing all things which are written in the law and the prophets; which the Sadducees did not; and strictly adhering to these, and not to the traditions of the elders, as did the Scribes and Pharisees; so that since he believed whatever was contained in the sacred writings, he could not be charged justly with heresy; and as he believed, so he taught nothing but what was agreeably to the Scriptures of the Old Testament.
(r) Ganz Tzemach David, par. 1. fol. 25. 2. Vid. T. Bab. Beracot, fol. 28. 2. & 29. 1. Maimon. Hilch. Tephilla, c. 2. sect. 1.

But this I confess to thee--in which Felix would see no crime.
that after the way they call heresy--literally, and better, "a sect."
so worship I the God of my fathers--the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.--Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.

After the way which they call heresy - This appellation St. Paul corrects. Not that it was then an odious word; but it was not honourable enough. A party or sect (so that word signifies) is formed by men. This way was prescribed by God. The apostle had now said what was sufficient for his defence; but having a fair occasion, he makes an ingenuous confession of his faith in this verse, his hope in the next, Acts 24:14-15, his love in Acts 24:17. So worship I the God of my fathers - This was a very proper plea before a Roman magistrate; as it proved that he was under the protection of the Roman laws, since the Jews were so: whereas had he introduced the worship of new gods he would have forfeited that protection. Believing all things which are written - Concerning the Messiah.