Acts 23:1-11 And Paul, earnestly beholding the council, said, Men and brothers, I have lived in all good conscience before God until this day.… The narrative — I. TEACHES THE COMFORT AND NECESSITY, UNDER SUCH CIRCUMSTANCES, OF A GOOD CONSCIENCE. Paul, standing before the council, could look his enemies in the eye. He had done nothing he was ashamed of. What misery has he whose former sins must be concealed from his fellow men! Only he who is conscious of rectitude can maintain his peace and self-possession in the face of foes. There was no assumption of self-conceit in Paul's quiet assertion. His statement was simply the truth. Self-respect is very different from self-conceit. II. THROWS SOME LIGHT ON THE DUTY AND MANNER OF REBUKE. 1. An innocent man, whom malignity is seeking to crush, cannot but be indignant. Shall he express his mind to his enemies? The Bible tells us, "Answer not a fool according to his folly, lest thou also be like unto him"; but immediately adds, "Answer a fool according to his folly, lest he be wise in his own conceit." This apparent contradiction means that we must be governed by circumstances. Ananias had been guilty of a brutal outrage. Christ's example on a similar occasion is, to be sure, somewhat in contrast to that of the apostle (John 18:22, 23). And yet, on occasion. He called the Pharisees "serpents," "generation of vipers," and, as Paul evidently remembered in his appellation of Ananias, "whited sepulchres." Rebuke, then, is proper at certain times. But it is equally clear that such a weapon should be used cautiously. It is easy to be hasty, unkind, presumptuous in rebuke. 2. The narrative certainly makes one important limitation to rebuke, as it shows that one's office may command respectful treatment, when personal character does not. "I wist not, brethren," etc. Do we, in this irreverent age, remember this? The president of the United States deserves a certain consideration as president which he might not receive as a private citizen. We must honour his office, if not him. We grievously wrong ourselves and our country when we indiscriminately denounce those high in authority. We weaken government in bringing our lawgivers, judges, and executives into public contempt. Let it be apparent that a public office exposes one to slander and disrespect, presently the office will go a begging for good men; only those whose unworthiness makes them callous to dishonour will consent to take it. So with the ministry. III. SHOWS THE VALUE TO THE CHRISTIAN IN TROUBLE OF A FAMILIARITY WITH THE SCRIPTURES. How readily and happily Paul handled God's Word! The Christian in trouble has no such defence as the Scripture. Here is an armoury whence may be drawn weapons for every need. But, to be available, it must be always at hand. As soldiers, in time of war, sleep on their arms, ready at a moment's warning to spring to their feet, rifle in hand, so must we have the texts of Scripture so familiar that we can without delay bring them to bear as needed. IV. REVEALS THE METHOD TO BE USED IN PRESENTING TRUTH. First find a common standing place in some truth on which both agree, and then work up from this. Paul addressed the council as "brother men." This was one point of union. He claimed to have lived in all good conscience; and all acknowledged the authority of conscience. He declared himself a Pharisee: a third point of union. He then advanced to doctrines which a part of them held in common — immortality and the resurrection. Paul pursued the same method in his famous speech at Athens. This was sanctified wisdom. Before we ascend the pyramid together, we must rendezvous at the base. In confuting the arguments of unbelievers, the first thing is to find out what we hold in common. In winning souls to Christ the first step is to establish an identity of interests and views on such fundamental truths as our sense of sin, our longing for heaven, our need of salvation, our dependence on Christ. V. ILLUSTRATES THE PLACE OF EXPEDIENCY IN THE CHRISTIAN'S CONDUCT. Paul's words started a dissension which instantly divided their forces. Paul's course was shrewd. How far is such shrewdness allowable? Notice that Paul first attempted to meet his accusers on high ground, which is met with a blow on the mouth, he can hope nothing, then, from such a course. He has tried the first horn of his dilemma; he must now take the other, and answer a fool according to his folly. It is possible to be keen, quick witted, swift to seize advantages, turning disaster into victory, and yet be honest, truthful, and perfectly fair. Our Saviour blames His followers because "the children of this world are wiser in their generation than the children of light"; and elsewhere commands them to be "wise as serpents." Still we feel strongly that there is a limit here. It is hard to draw the line. The question must rather be decided by each man in the individual emergency. On the one hand, however, it is plain that the Christian may use all his quickness of intellect to escape from difficulties; while, on the other, he must in no way do aught that is unfair to his fellow men, belittling to himself, or dishonourable to God. VI. TEACHES US GOD'S CARE. What a contrast between the confusion and tumult of that day was the quiet night succeeding, when the apostle saw Jesus standing beside him, and heard Him lovingly say, "Be of good cheer," etc. This is the best part of life, when, after the troublous scenes of our daily battle, Christ comes to us to cheer and strengthen us. (A. P. Foster.) Parallel Verses KJV: And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. |
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