But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers.
What is heresy
I. Here is the case of men holding high office in the Church of God, yet mistaking truth for error, and branding as heresy that which is Divine. These men have had many successors, who at various points in the Church’s history have, in the name of religion, inflicted the most inhuman cruelties on the noblest saints of God. Nor can these foul deeds be declared the sole heritage of any one Church. Nor can we look calmly into history without seeing that the barbarities inflicted in the name of orthodoxy have arisen largely from a mistaken estimate of heresy. What is heresy? Judging from history, heresy might be defined as “the faith of the minority.” The word “heretical” has been loosely held to the opposite of “orthodox.” Orthodoxy has been held to mean “the commonly received opinions.” But this is an abuse of words. Orthodoxy means right opinions, whether held by the few or the many. Again, heresy is not confined in its application to opinions, but includes anything that takes from the truth; and truth is not only formulated in opinion, it is also revealed in feeling and embodied in life. By blindness to this truth, the Church has sinned grievously. Let me emphasise this important truth by showing--
1. That heresies of heart and life are unspeakably the more vital. Doctrine is important only as it points to duty and fruits out in life. Of necessity, therefore, it holds a second place. Heresy of creed may be the result of many influences acting on the mind from childhood, and may exist along with entire loyalty of heart to Christ. But heresy of spirit and life can only be the offspring of a depraved heart. The honour of our Master and the interests of His kingdom are far more seriously imperilled by that which is un-Christly in the behaviour of His followers, than by what may be defective in their doctrines.
2. Heresies of heart and life are unspeakably the more prevalent. In what land is membership in a Christian Church accepted as any guarantee of integrity? Where is the line of demarcation in society, which separates the Christian and non-Christian? Is it not a fact that even among prominent Christian professors there are found features of conduct which can only be regarded as grievous heresies of life. And Churches have shared this grievous guilt. How often have they dealt a grievous blow to vital religion, by manifesting a burning concern for orthodoxy in the order of worship, or creed, and yet a loose indifference as to heresies of spirit and of life?
II. Here is the case of a single man, strong in his own conviction, daring the many who brand him a heretic. This persecuted apostle reveals a grand manliness here. Though a prisoner before the magnates of the Church, and the potentates of the state, yet does he stand boldly forward, and without halt or hesitation declare, “This I confess unto thee,” etc. Why? Because the heresy had become the voice of God in his soul. It had been burned into his being and become part of himself. Now this daring the public authorities and the popular voice in obedience to conscience--
1. Is seldom met with in our time. And this not because persecution, open and in public courts, is rare in our day, but chiefly because so few think for themselves. It is the custom to go with the crowd. The vast multitude have never made their own those truths which they profess to hold. They are content to use language which they have never examined--to sing songs which they do not feel, and to give their adhesion to declarations which so far as they know may be the very truth of God or the merest drivel.
2. Requires noble and heroic elements of manhood.
(1) Great courage.
(2) Fidelity to conscience.
(3) Readiness of self-sacrifice.
Lessons: Let us--
1. Cultivate more definite personal convictions.
2. Not fear to avow our convictions whoever may gainsay.
3. Guard heart and life as the chief exponents of the truth.
4. Cultivate charity towards all men. (J. B. Wylie.)
Paul before Felix
Two things are of prime importance in this scripture;
1. Paul’s answer to the charge of heresy; and--
2. Paul’s preaching to the Roman governor and his lady.
I. Paul’s answer to the charge of heresy or of being the ringleader of a sect. A heresy is an opinion which someone chooses to hold, and which becomes conspicuous because it is not the commonly held opinion. Paul freely acknowledges that his way is the way which “they call” a sect or a heresy. He does not accept the popular and prevailing views. He confesses the sin, if it be a sin, of being in the minority. But having made that acknowledgment, he proceeds to defend that heretical way as the way of the old faith and hope. Paul’s trouble was not that he did not believe enough, but that he believed too much. “That is the sum of my offence”--he says--“that I believe in all things which are according to law and which are written in the prophets.” “I belong to a sect!” he indignantly cries, “much more a leader of it! Nay; but I serve the God of our fathers, and I accept the revelation which He gave them in all its fulness.” That is a noble defence to make against such a charge, if it be a true defence, That has been virtually or actually the defence of the whole line of prophets and reformers from the days of Elijah down. The Church of God has from time to time settled down to a half belief in both His law and His love. A few earnest souls accept the message and apply it to their consciences and lives. Soon the cry of “heresy” and “a sect” is raised. But it is only the forgotten truth which was always in the Book, and which has been overlaid by the rubbish of neglect or overgrown by the weeds of sinful indulgence and its consequence, which has been brought to light. It is so easy to disbelieve some of the contents of the law and the prophets. Here was one party in this Jewish Church who had given up all belief in the supernatural, and another party who, putting it all in their creed, allowed it no weight in the conduct of their lives. Paul says, “I keep to the old faith, and the whole of it; and that is my offence.” Paul also defends his way as that of the old hope. He believes in the resurrection both of the just and the unjust. There is glory in being a heretic when the common faith is lifeless and the common hope is dumb. But no one can be called a leader of a sect who in the decay of faith goes back to a vital faith. He represents the old faith and the old hope, and not a new. Paul also defends his way as that of the old righteousness. With this belief in the totality of revelation and this hope based on it, the apostle was striving to live a truly righteous life. He does not say that he has fully attained it, but he is seeking after it. He exercises himself “to have a conscience void of offence toward God and man alway.” He is following the light of conscience enlightened by God’s Word, and he follows it without fear or faltering. His heresy is too great moral earnestness; too large a receptivity for the whole truth of God.
II. Paul’s preaching to the Roman governor (George M. Boynton.)
The charge of sectarianism
To be charged with schism and sectarianism is not the worst thing for a Christian believer. Paul was not afraid of that reputation; nor was John Huss, nor John Wycliffe, nor Martin Luther, nor Hugh Latimer, nor Nicholas Ridley, nor John Calvin, nor John Knox, nor John Wesley. Calling a man a sectarian is no proof that he holds any error in religious doctrine. The real question is, What is the truth? not, Does this man agree with the majority of Christians in the statement of truth?(H. C. Trumbull, D. D.)
Believing all things that are written in the law and the prophets.
Paul’s apology
Here is Paul’s apology; faith at the bottom, hope as the immediate effect and product of it, and an holy conversation as the fruit and consequent. The same method is observed in 1Ti_1:5, and 2Pe_1:5-6.Note.--
I. The expressions here used.
1. Concerning faith.
(1) The object,” “Things written in the law and the prophets”--all the Scriptures then extant (Mat_11:13; Luk_16:29). The object of our faith, who have received the rule of faith more enlarged (Eph_2:20), is prophets and apostles. The object of faith may be considered--materially, such things as God hath revealed; formally, because God hath revealed them.
(2) The extent, “All things.” A believer receiveth all truths which are of Divine revelation, whether precepts, promises, threatenings, doctrines, or histories.
(3) The act, “Believing.” It is not enough not to deny or not to contradict, but we must actually and positively believe. The reason why people feel so little force of their faith is because they leap into the Christian faith by the advantage of their birth, but do not consider what nor why they believe. But true faith is a positive, firm assent, excited in us by the Spirit of God. To a sound belief there is necessary--
(a) A knowledge or full instruction in the things which we believe (1Jn_4:16); first known and then believed.
(b) A due conviction of the certainty of them (Luk_1:4; Joh_6:69; Joh_17:8).
(c) Practical trust and affiance; for Christianity doth not only propound bare truths to be assented unto, but joyful, comfortable truths suitable to our necessity and desires (Heb_3:6).
(d) Application, that we may know for our good (Job_5:27).
2. Concerning hope.
(1) Mark that he propoundeth his hope as the immediate product of faith. What good will it do me to believe the doctrines of the prophets and apostles, if I expect no good from thence? Faith would be vain, and religion vain. Only note here that hope is two fold.
(a) The fruit of regeneration (1Pe_1:3).
(b) Built upon experience (Rom_5:4-5).
(2) Observe that he pitcheth upon the resurrection as the great thing hoped for, because then is our full and final happiness (1Ti_1:16; Joh_20:31). This is the great thing which we hope, wait, and labour for.
3. Concerning his manners and conversation (verse 16). Observe--
(1) His encouragement, “Herein.”
(a) Interpreters expound this, in the meantime, till faith be turned into vision, hope into fruition (Heb_6:12).
(b) Again, by virtue of this faith and hope. Faith and a good conscience are often coupled (1Ti_1:5). We cannot keep the one without the other.
(2) The integrity of his obedience, set forth in all the necessary requisites.
(a) Sincerity. For his conscience was in it, and a good conscience; and the goodness of conscience consisteth in its ability to do its office, in its clearness, purity, tenderness, quietness, peaceableness.
(b) Strictness and exactness.
He would keep this good conscience “void of offence.” It may be understood--
(a) Passively, that conscience be not offended, or receive wrong by any miscarriage of ours, for it is a tender thing. The least dust in the eye hindereth its use, so doth sin offend and trouble the conscience.
(b) Actively, that we offend not, nor offer wrong to others.
(3) Impartiality, “Both towards God and towards men.” There are two tables, and we are to take care we do not give offence to God or men, by neglecting our duty either.
(4) Constancy, “Always.” A conscience brought forth for certain turns is not a good conscience.
4. The laborious diligence wherewith he carried it on: “I exercise myself.” We must make it our constant labour and endeavour--
(1) By a diligent search into the mind of God (Rom_12:2; Eph_5:10; Eph_5:17).
(2) By a serious inquiry into the state of our own hearts and ways (Psa_4:4; Jer_8:6).
(3) By a constant watchfulness (Psa_39:1).
(a) By a serious resistance and mortification of sin (Mat_5:29-30; Gal_5:24).
(4) By the use of means which God hath appointed.
II. The reasons why this is true Christianity.
1. The necessity of it. It is a great question how far obedience belongeth to faith, whether as a part or as an end, fruit and consequent. I answer--Both ways. Consent of subjection is a part of faith, actual obedience a fruit of it.
2. The comfort of obedience to us. We cannot make out our evidence and plea but by a uniform, constant, and impartial obedience.
3. It is for the honour of Christ (2Th_1:11-12; Joh_15:8; Php_1:1). (T. Manton, D. D.)
