Bible Commentaries

DISCOURSE: 1807

PAUL’S VINDICATION OF HIMSELF BEFORE FELIX

Acts 24:14-15. 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 the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

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: Acts 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: Acts 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: 1 Thessalonians 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: Revelation 3:11.]:” we must “hold fast the profession of our faith without wavering [Note: Hebrews 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: Luke 19:41. Psalms 119:136. Jeremiah 13:17.]. We should call to mind our own former blindness. (as Paul does [Note: Acts 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: 1 Peter 3:15.];” “in meekness instructing them, if God peradventure may give them repentance to the acknowledging of the truth [Note: 2 Timothy 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: 1 Timothy 3:9; 1 Timothy 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.]

DISCOURSE: 1809

A CONSCIENCE VOID OF OFFENCE [Note: This Analysis of the foregoing Sermon is added, in order that the reader may see how easily a Skeleton may be turned into an entire Sermon.]

Acts 24:16. Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel is often represented as unfavourable to morality, but true believers are living monuments of its sanctifying influence. St. Paul was deemed a “fellow not worthy to live upon the earth;” he was accused of sedition, heresy, and profaneness [Note: ver. 5, 6.], but he distinctly and satisfactorily disproved the allegations [Note: Respecting Sedition, ver. 12. Heresy, ver. 14, 15. Profaneness, in general, ver. 16; in the particular that had been specified, ver. 17, 18.], and boldly affirmed that his principles had quite an opposite effect [Note: If ἐν τοὐτψ were translated on this account (as it might be), the connexion between his principles and conduct would he more clearly marked.]—

We shall endeavour to shew,

I. What is that attainment which every true Christian labours for—

A metaphysical inquiry into the nature of conscience would be to little profit. Its office is to testify the quality of our actions, and to regulate our conduct agreeably to some standard of right and wrong [Note: It regards actions rather than sentiments, and the good or evil that is in them rather than any prudential considerations respecting them.]. The rule whereby it should judge, is, the word of God, and it is considered as good or evil, according to the verdict it gives.

Not that it is void of offence merely because it does not accuse—

[There are many so immersed in cares or pleasures that they never reflect on the state of their souls [Note: Hosea 7:2.]; and, if at any time their conscience be alarmed, they instantly endeavour to check its clamours, and restore its tranquillity. Others persuade themselves that they have no cause for fear, and that they shall have peace notwithstanding all their sins [Note: Jeremiah 8:11. Deuteronomy 29:19.]: others have, by resisting, quenched the light within them, and thus have reduced themselves to a state of awful obduracy [Note: 1 Timothy 4:2.]. Such persons have no other than “an evil conscience.”]

Nor is a conscience necessarily void of offence, even though it should approve—

[Many propose to themselves a false standard of right and wrong. By conforming to their own principles they may gain the approbation of their own minds: but it does not therefore follow that they are innocent. Their mistakes cannot change the quality of their actions: error may extenuate, but cannot remove their guilt [Note: Would those who think it meritorious to extirpate heretics, or those, of whom our Lord speaks, John 16:2. be justified in following the dictates of their deluded consciences? St. Paul determines this in his own ease, compare Acts 26:9-11. with 1 Corinthians 15:9 and 1 Timothy 1:13; 1 Timothy 1:15.].]

To be truly void of offence, conscience must have a clear discovery of the rule of duty—

[The rule of duty is concise and plain [Note: Matthew 22:37-40.]; this however, though allowed in theory, is practically denied. Men persuade themselves that the love of the world will consist with their duty to God [Note: 1 John 2:15.]; and that pride, envy, selfishness, &c. may accord with love to man [Note: 1 Corinthians 13:4-7.]. How should conscience, thus blinded, give a just verdict? or how should its blindness cause that to be good which is in itself evil?]

It should be able also to testify upon good grounds that there is a correspondence between that rule and our actions—

[It should be in the habit of examining our principles and motives, and be on its guard against any bias from prejudice or passion: it should be able to appeal to God for the truth of its testimony; not that it need to testify of sinless perfection [Note: That is not possessed by any, James 3:2.]; but it must testify, that, after the strictest search, it can find no sin habitually indulged, or duty allowedly neglected.]

“A good conscience” being that which every true Christian labours to maintain, I proceed to mark,

II. The vast importance of it to every child of man—

To labour for it is certainly the character of all who fear God—

[The world are satisfied with gaining the applause of men; but the Christian makes but little account of man’s judgment [Note: 1 Corinthians 4:3.]. He knows that the eye of God is upon his heart [Note: Hebrews 4:13.]: he therefore “studies to approve himself to God:” he has respect to every part of his duty “toward God and man [Note: He does not think that his observance of relative duties supersedes the necessity of delight in God; nor, on the other hand, that the devoutest exercise of prayer and praise can absolve him from his obligations to equity and mercy. James 3:17.]:” and this, not at certain seasons only, but always: nor will he be deterred by any regard to ease, or interest, or fear. Inquiring only, “What is duty?” he will say with the Apostle [Note: Acts 21:13.]—.]

Nor can any one be a true Christian who has not attained it—

[Every pardoned sinner is supposed to be without guile [Note: Psalms 32:2.]. All in the primitive Church are spoken of in this light [Note: Philippians 1:10; Philippians 2:15. See also 1 Thessalonians 5:23.]. St. Paul did not hesitate to affirm that such was his character [Note: Acts 23:1. 2 Corinthians 1:12.]. And the same is ascribed to one who, in point of experience, was far inferior to him [Note: John 1:47.]: nor is any one in a state of salvation who has not attained it [Note: Many things may conspire to rob a Christian of the comfort of such a conscience, (the corruptions of his heart, the temptations of Satan, and even bodily disorders, may cause him to despond for a season) but a just ground for such a conscience he cannot but possess.]. This is expressly asserted by David [Note: Psalms 66:18.], and St. John [Note: 1 John 3:8-10. If this were rigorously interpreted, it would contradict other passages of scripture, 1 Kings 8:46. But to reconcile it with allowed sin is impossible.].]

Application—

[We all are willing to believe ourselves real Christians, and it is painful to rob any one of so comfortable a hope. Let us then, as Christians, unite our acknowledgments to God [Note: Romans 9:1-2.]. Let us adore him for that grace, whereby he enables us to maintain, always, and in all things, a conscience void of offence. But if, in this appeal to him, we feel misgivings, or conscience suggest an opposite testimony, let us remember that admonition [Note: 1 John 3:20-21.]—.]

DISCOURSE: 1810

PAUL’S DISCOURSE BEFORE FELIX

Acts 24:25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

MEN usually persist in sin without duly reflecting on its consequences. Hence the peace which they enjoy, notwithstanding they are exposed to the displeasure of the Almighty; yet the voice of warning and reproof will sometimes alarm them. Too often, however, the alarm is only of short duration. This was the case of Felix, when awakened by the preaching of Paul—

I. The subjects of the Apostle’s discourse—

He was sent for to explain the principles he professed, but he was not satisfied with gratifying the curiosity of his hearers; he endeavoured to reach their consciences, and convince them of their sins. On this occasion he spoke of “righteousness, temperance, and judgment to come.”

Hence we observe that,

1. The subjects are essential parts of the Gospel—

[Many confine their ideas of the Gospel to the one subject of justification by “the faith of Christ.” But the Apostle when dilating on “the faith of Christ,” introduced the subjects mentioned in my text. The knowledge of these is in fact necessary to a just comprehension of that. We must see our desert and danger as transgressors of the law, before we can ever duly appreciate the Gospel.]

2. They are of deep and vital interest to every child of man—

[Doubtless they were of peculiar importance to such abandoned characters as Felix and Drusilla [Note: Felix had induced Drusilla to forsake her own husband, and to marry him: he was moreover remarkably avaricious and oppressive.]: but they are necessary to be impressed on us also. Under the term “righteousness” we must comprehend all the duties which we owe to our neighbour; and under that of “temperance,” all that relates to the government of our own appetites and passions. Though we be not guilty of adultery, and avarice, and oppression in their grosser forms, we may find much under these heads for humiliation before God. At the day of judgment we must answer for every secret violation of God’s holy law. The prospect of that awful account may well endear to us the Gospel of Christ.]

3. They commend themselves to our reason no less than to our faith—

[St. Paul “reasoned” with his Royal auditors on these subjects. To bring home to the heart of a heathen the salvation of Christ, much previous knowledge was requisite; but to bring him to a sense of his guilt and danger, nothing was necessary but an immediate appeal to his reason and conscience; and, when addressing persons who are ignorant of revelation, we shall do well to adopt the Apostle’s plan.]

What degree of success attended his efforts will appear from,

II. The effects it produced—

On Drusilla’s mind it seems to have produced no effect—

[She, as a Jewess, must have often heard these subjects treated; but, having sinned against light and knowledge, she was unaffected by all she heard: and thus are many hardened even by the Gospel itself.]

But Felix “trembled”—

[A curious and uncommon sight! The judge “trembling” at the reasonings of his prisoner! But well might he tremble at the review of his past life and at the prospect of a future retribution. And who has not reason to tremble, if he have not fled to Christ for refuge and found acceptance with God through him? Take the holy law of God, my brethren, and try yourselves by it. Surely there will not be one who will not cry out, as Felix should have done, “What shall I do to be saved?”]

He forbore however to improve the occasion as he ought—

[He promised himself a more convenient season for attending to the concerns of his soul. But what season could be more suitable, than when the Spirit of God was striving with him, and his conscience was awake, and an inspired instructor was at hand to lead him to a Saviour? Could he have better hopes of success, when he had seared his conscience, quenched the Spirit, confirmed his evil habits, and delivered himself up to the chains of Satan? The hoped-for day, alas! never arrived. He still for two years longer continued his avaricious and oppressive habits [Note: ver. 26, 27.]. O that he had known the day of his visitation, and improved his day of grace!]

Let his example serve as a caution to us—

[All of us have known, in some measure, the motions of God’s Spirit. All of us have felt, at times, some general apprehensions respecting the account which we must give at the day of judgment. But how many have silenced their convictions, in hopes of finding some more convenient season for attending to them! And how many have died before the hoped-for opportunity arrived! Let us beware of this device of Satan, whereby he upholds his kingdom in the world [Note: He does not tempt any to resolve that they will never repent: but takes the more plausible method of insinuating that they will have a more convenient season for repenting.]. Let us remember, that the same temptations will recur, and the same motives influence us at future periods. Let us attend to that salutary advice of the Apostle [Note: Hebrews 3:13; Hebrews 3:15.]—and let us seek, without delay, that godly sorrow which worketh repentance unto salvation [Note: 2 Corinthians 7:10.].]