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PAUL’S VINDICATION OF HIMSELF BEFORE FELIX
IN the chapter before us we have a striking instance of the confidence inspired by the consciousness of truth. St. Paul had been seized under the mistaken idea that he had introduced a heathen into the temple, and profaned the temple. Had there been no other ground of animosity against him, it is probable that he would soon have convinced his adversaries of their mistake; but he was the great Apostle of the Gentiles, and therefore very obnoxious to the whole Jewish nation. Hence a prejudice existed against him, as hostile to the temple and the law: and the moment a cry was raised against him, though on quite a mistaken ground, it excited an universal tumult. From the enraged populace he was rescued by the Roman soldiers: and an opportunity was thus afforded him of vindicating himself before the Roman Governor at Cesarea. Ananias, the high-priest, with the elders of the Jewish people, went down, with a famous orator named Tertullus, to accuse him. Tertullus, anxious only to obtain judgment against him, omitted nothing whereby he might gain his cause. He complimented Felix on the equity and acceptableness of his government; when it was universally complained of as most iniquitous: and he charged Paul with the profanation of the temple, of which he had not been in the least guilty; and with exciting the tumult, which the Jews themselves had raised. But, in the midst of all, Paul stood like a rock, unmoved by the waves that dash upon it. When permitted to speak, he followed his accuser through the various articles of the charge. In his introduction, he shewed the difference between the artful compliments of a courtier, and the respectful address of a Christian: and, in the remainder of his short apology, he refuted every accusation that was brought against him. There was one part indeed of the charge, which, in a less obnoxious form, he acknowledged. He was accused of being “a ringleader of the sect of the Nazarenes:” “This,” says he, “I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers.”
Now from this acknowledgment of his we shall take occasion to shew,
I. In what way the Christian serves his God—
We have not here to consider the Christian’s experience at large; but simply to advert to his faith and hope—
[The Christian “believes all things that are written in the law and the prophets.” Whatever God has told him, whether it accord with his pre-conceived notions or not; yea, whether he can comprehend it or not; he does not presume to gainsay it, but receives it upon the authority of God — — — But the things to which the Apostle more especially alluded in the text, were those which relate to Christ and his Gospel [Note: Act_26:22-23.]; such as the prophecies which predicted his advent, the representations which shadowed forth his work and offices; and the promises made to his obedient followers; all of which are embraced by the Christian with faith unfeigned.
This is the foundation on which the Christian builds his hope. He expects assuredly, that “there shall be a resurrection both of the just and unjust,” when “every one shall receive according to that he hath done, whether it be good or evil.” To the ungodly this period is an object of fear and terror; but to the Christian, of joyful hope. He “knows in whom he has believed; and is presuaded, that what He hath promised, he is able also to perform:” to that day therefore he looks forward, as the completion of all his wishes, and the consummation of all his joys — — —]
In all this there appears to be nothing very remarkable. But before we affirm that, let us consider,
II. In what light this service of his is often viewed—
[Where these sentiments are held in a merely speculative manner, they give no offence: they are even approved as orthodox: but where they are practically maintained and enforced, they are vilified as “heresy,” and loaded with every opprobrious name. It is in vain that we appeal “to the law and the prophets;” it is in vain that we shew to men that these are the things “which they themselves allow;” in vain we refer them to the articles and homilies, which contain the acknowledged sentiments of our Church; or to the prayers which every member of our Church offers up to God: nothing can convince men that we are not heretics or fanatics. Practical Christians are still “a sect everywhere spoken against [Note: Act_28:22.].”
Now what is the reason of this? Whence is it that the same truths which are approved in theory, should be disapproved when reduced to practice? The reason is, that whilst held in theory only, they leave us in full possession of all our evil habits and propensities; but when applied to practice, they produce a course of life directly opposite to the desires of the flesh, and the customs of the world. Suppose, for instance, a man’s faith be such as enables him to realize all that the Scriptures have spoken; to tremble at every threatening, and to expect the accomplishment of every promise; suppose it lead him to “live entirely by faith on the Son of God,” as “all his salvation and all his desire:” what a difference will this of necessity put between him and others! Suppose his hope also be such as disposes him to live in daily preparation for his last account, and in a blessed anticipation of the glory that awaits him; will not this make him appear strange and singular? and will not those who feel condemned by his heavenly life, reflect on him, rather than on themselves? Doubtless they will: they did so in the days of Christ and his Apostles; who neither said, nor did, more than the Scriptures required: but the people hated the light, and would not come to the light, lest their deeds should be reproved; and agreed to brand that as heresy, which they could not prevail upon themselves to embrace and practise. And thus it will be to the end of time: men will let you think as you please, if only you will conform to their habits: but if you will take the Scriptures as the only rule of your faith and practice, you shall be hated and reviled for it as long as there is an ungodly man upon earth: “He that is born after the flesh, will, and cannot but, hate and persecute him that is born after the Spirit:” “The servant cannot be above his Lord.”]
What then is to be done? Are we to lay aside this service? if not, let us inquire,
III. In what manner it is to be maintained—
This whole apology affords us a very bright example. We are not to sacrifice truth and virtue to a senseless or malignant clamour; but to maintain our principles,
1. With firmness of mind—
[We are to “prove all things; and then to hold fast that which is good [Note: 1Th_5:21.].” We cannot be too careful in examining every principle which is inculcated as of Divine authority. We should never give our assent to any doctrine whatever upon the testimony of man; but should search the Scriptures for ourselves, to see whether the things we hear be agreeable to them or not. But, when once we are satisfied that any thing is really from God, then we must “hold it fast.” We must “not be tossed to and fro, like children, with every wind of doctrine;” nor, on the other hand, must we be deterred from confessing Christ through the fear of man: but we must “hold fast that which we have received, that no man may take our crown [Note: Rev_3:11.]:” we must “hold fast the profession of our faith without wavering [Note: Heb_10:23.].” St. Paul had enough to intimidate him, if there were any legitimate reason for yielding to the impressions of fear on such occasions: but “nothing could move him: not even life itself was of any value in his sight,” when standing in competition with fidelity to his Lord. It was his attachment to Christ that was the real ground of the persecution he now met with; yet he would not deny his Lord; but confessed himself “an heretic,” according to their acceptation of the term. Thus should we be steadfast in the faith; and be willing even to lay down our lives in its defence.]
2. With tenderness of spirit—
[There is a contemptuous way of speaking of the world, in which some professors of religion indulge themselves, which is extremely reprehensible. It is true indeed that the world are both blind and carnal; but we ought to look well to our own spirit when we take upon ourselves to call them so: for, “who is it that has made us to differ? or what have we that we have not received?” When we think of their blindness and carnality, it should not be in the proud spirit of a Pharisee, “Stand off, I am holier than thou,” but with tears, even with floods of tears, on account of their unhappy condition [Note: Luk_19:41. Psa_119:136. Jer_13:17.]. We should call to mind our own former blindness. (as Paul does [Note: Act_26:9-11.],) for the humiliation of our own souls, and as an encouragement to seek their welfare. And “we should be ready always to give a reason of the hope that is in us with meekness and fear [Note: 1Pe_3:15.];” “in meekness instructing them, if God peradventure may give them repentance to the acknowledging of the truth [Note: 2Ti_2:22-24.]” — — —]
3. With purity of heart—
[This the Apostle particularly specified as the associate of his faith and hope [Note: ver. 16.]. To profess a regard for Christian principles whilst we are regardless of Christian practice, is only to deceive our own souls. Faith and a good conscience are the two pillars on which the fabric of our religion stands: and if either of them give way, the other falls of course [Note: 1Ti_3:9; 1Ti_1:19.]. The world will try our principles by this touchstone: they will say, “What do ye more than others?” And truly, when we profess so much higher principles than they, they have a right to expect in us a purer life. Not that they would be justified in rejecting the Gospel, even if every professor of it were to become a Judas: but such is their perverseness, that they will harden themselves more against religion on account of one Judas, than they will esteem it for the piety of a dozen other Apostles. This however is only an additional reason for watchfulness on our part. Whatever may be the conduct of the world, “our duty is to shew them our faith by our works.” In this way we may hope at least to do some good: we shall “by well-doing put to silence the ignorance of foolish men,” and “make them ashamed who falsely accuse our good conversation in Christ.” We may hope too that in some instances we may accomplish more; and “win by our good conversation those who never would listen to the written word.” At all events, it is in this way that we must approve ourselves to God, and stand with confidence before him in the day that he shall judge the world.]