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Those first words of Paul's defense, which so greatly excited and angered the high priest, are capable of being taken in more senses than one. We may regard them in -

I. THE SENSE IN WHICH THEY MUST BE FALSE. It is certain that Paul did not intend to say that he had never been conscious of defect and guilt in his relation to God. The time had been when he might have said so. As a scrupulous Pharisee, who was, "touching the righteousness which is in the Law, blameless," he would consider himself without any reason for remorse. But "what things were gain to him," those he "counted loss for Christ" (Philippians 3:7). He had come to the conclusion that the "way of peace" was not by faultlessness, but by forgiveness of sins through Jesus Christ; he had sought and found" the righteousness which is of God by faith" (Philippians 3:9). And there is no living man who can look back upon all that he has said and done, and look in on all that he has been, and declare that he is conscious of no defect and no guiltiness before God, - except, indeed, he is one whom sin has blinded, and who does not know how "poor, and blind, and naked" he is, in the sight of absolute purity. Comparing our conduct and examining our hearts in the light of God's" exceeding broad commandment," we are all included under sin. We have all to acknowledge much in the matter of positive transgression, and far more in that of unfulfilled obligation.

II. THE SENSE IN WHICH THIS MAY BE TRUE OF US ALL. It was true of Paul in this respect, that from the beginning of his Jewish course up to the time when he became a Christian, he had acted in accordance with his convictions; that his change of view was purely conscientious; and that from the beginning of his Christian career till that day he had steadfastly pursued the path in which God had directed him to walk. Every Christian man ought to be able to affirm this of himself, having regard to his entire Christian course. This conscious spiritual integrity:

1. Includes a sense of continued reconciliation and fellowship with God.

2. Includes unbroken uprightness of conduct, freedom from presumptuous and scandalous sin, and general conformity to the will of God in all the relations of life.

3. Admits of many failures and infirmities, which are acknowledged and resisted.

4. Results from that gracious influence from heaven which attends the waiting upon God (Isaiah 1:2, 3; Isaiah 40:31).

III. THE FULLEST SENSE IN WHICH THEY CAN BE TRUE OF ANY ONE. Paul may have been able to use these words of every period of his life; but they can only be applied to the earlier part with a reservation. He could only feel that he had been honestly and earnestly pursuing a mistaken course during those years. Happy are they who, when the end arrives, are able to look back on a whole life devoted to truth, to heavenly wisdom, to holy usefulness; who, from childhood to old age, have spent their powers in the service of Christ. These have not to set off one part of their career against another part, but can rejoice to feel that, from the beginning "until this day," they have, in the fullest sense, "lived in all good conscience before God." Here is an argument

(1) for beginning at the earliest point;

(2) for continuing through the special temptations of mid-life;

(3) for persisting through the infirmities of later years, in the beauty of a holy Christian life, in the excellency of earnest work. - C.

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KJV: And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.

WEB: Paul, looking steadfastly at the council, said, "Brothers, I have lived before God in all good conscience until this day."