Acts 22:24-29 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging… I. THE JEWS in their conduct, which necessitated the interference of the chief captain, illustrate — 1. The blindness of religious bigotry. They rushed to the conclusion that Paul was not fit to live, in the first instance, with no evidence whatever. They now rushed to the same conclusion against the clearest evidence that could be produced. Thus bigotry works everywhere, in Church and State. Let a man run counter to prevailing prejudices, and he is condemned unheard; and no vindication, however clear and cogent; is allowed to remove the prejudice. 2. The murderousness of religious hatred. Twice within an hour was Paul's life in peril from the men with whom he differed in certain points. Let it be remembered that Paul's attitude was not antagonistic to Judaism; he had simply advanced Christianity beyond the Judaic province. But to have any relations with Gentiles was an unpardonable offence. And differences which have been far removed from hostilities in religion, politics, temperance, and other reforms, have been occasions for aiming poisoned darts at character, business, influence, etc. II. THE ROMAN OFFICER represents — 1. The stern justice which would get at the facts. Lysias, like Gallio, cared neither for the Jews nor for Paul, but, unlike Gallio, he desired that strict justice should be done. Paul had twice created an uproar in a short space — a thing undesirable anywhere to that embodiment of order, a Roman official, but most undesirable in Jerusalem, where inflammable materials always existed in abundance. So if he could get at the facts he might allay the present agitation, and perhaps prevent future disturbances. This is all Christianity wants — a fair field and no favour. 2. The legality which is equitable in its ends bus unfair in its use of means. Three courses were open to the captain — (1) To interrogate Paul and the ringleaders separately. (2) To bring them face to face. (3) To assume Paul's guilt, and extract by torture the occasion of the uproar. This last was the course that Lysias proposed — a course allowable by Roman law in the case of all but Roman citizens, but violating the first principles of law. This has been the course pursued by all classes, and Christian and social reformers have in all ages been victims of it. 3. The officialism which, convicted of illegality, cowers in fear. When the chief captain discovered that he had bound, and nearly scourged, a Roman citizen, he was afraid, as he might well be (ver. 29). And so has many an ecclesiastic and statesman when he has done, or proposed to do, evil that good might come. III. PAUL is an example of — 1. The prudence which quietly bides its time. Instead of angrily protesting, while the clamorous mob sufficiently deafened the soldiery, thereby adding exasperation to confusion, and in vain, Paul waits till the clamour subsides at the sight of preparations for scourging. Then, as soon as there is a lull and he can be heard, he speaks. A lesson of patience and self-possession. Many a man has lost himself and his cause through premature speech or action. 2. The wisdom which discerns when its time is come. Ere the first humiliating lash descended, Paul speaks the word which made the Roman quail. Many have the prudence to wait, but fail to see and seize upon the "time to speak" or act when it comes. How many opportunities for Christian effort or social usefulness are allowed to pass by from the lack of this faculty! 3. The dignity which asserts its rights. There is a time to submit, and that often came to Paul. But now clearly was the time for Christ's sake and his own to stand upon his dignity. And that time comes both to the individual and to the Church. (J. W. Burn.) Parallel Verses KJV: The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. |
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