Acts 23:6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brothers… The hope and resurrection of the dead. The chapter in which these words are found offers a striking illustration of the irresistible force of providence, or of providence and the direct acts of the Spirit in co-operation. The day was dark for Paul, nor did there seem a glimmer of hope of any justice for him at the hands of the council before whom he stood. But words and wisdom were found either by him or for him. Those words of wisdom were the weighty words of the text. The mere utterance of them rent the council in twain; soon compelled the chief captain to come again to the rescue, in place of shirking his duty, as by a side move he had wished to do; left an enraged populace no chance, as they thought, of disposing of Paul except by a murderous conspiracy; necessitated the removal of Paul by the governor under a sufficient military escort to another place and another court of trial, which in its turn led on directly to Paul's appeal to Caesar and arrival in the capital of the world. And weighty indeed were those words - words which may be numbered as two; for they were weighted with the solemn meaning and inscrutable mystery of a whole world. They touch all that, is deepest in questions between God and man. They hold, in fact, the one question that lies hidden down m some of its aspects in mystery unfathomably deep. Notice, then - I. THE HOPE HERE INTENDED. The expression may mean simply "the hope of Israel" (Acts 26:6-8; Acts 28:20). But if it do mean this, it is instanced as having for its chief implication the revelation of immortality in and by Jesus. Or it may mean more specifically Israel's "hope in and for the resurrection of the dead," though for obvious reasons Paul omits the word "Israel - a wider resurrection than that of Israel merely being deep in his heart (Acts 24:15). The expression says the hope," either absolutely or "of the dead. The ambiguity of expression is immaterial, because there is none of meaning. And grand indeed are the suggestions that come of the language employed. 1. The hope" must be universal. The laborious and far-fetched exceptions that possibly might be produced would be infinitely insignificant, and might be accounted for in, perhaps, every case by moral reasons, though the most disastrous. 2. "The hope" must be of the very chiefest that can stir human hearts. 3. "The hope" carries in it the highest argument and testimony of the Creator of those hearts. 4. "The hope" must determine the great leading tracks of our thoughts of God and thoughts toward him. If he is only our God up to the grave, the greatest feeders of human regard, awe, devotion, are ruthlessly cut off at one stroke. Wonder because of him, fear toward him, love for him, wither away rootless and profitless. According as we find ground for this hope or were to fail to find it, our notions of God must be trustful or doubting, loving or callous, aspiring or ruinously baffled, and our own life rearing itself to air and light or cruelly beaten down to earth. Yes, the hope of universal man, his deepest hope, his last hope, his highest kind of hope, his most governing hope, is the hope that those called "the dead" are not dead, but that they "all live." For "the dead" the living hope this, and they hope it for themselves, ere they, too, shall be numbered among that number. Upon the basis of this hope rises the superstructure of our leading views of God, as of our forecasts of self. II. THE RESURRECTION OF THE DEAD HERE SPOKEN OF. The resurrection of the dead (in the sense of the resurrection in any tenable philosophical sense of the body) is, beyond doubt, the specific revelation of Christianity. The Christian revelation of the resurrection of the body avails: 1. To guide human thoughts as to the method of the transition from mortality to immortality. Whatever may be the facts as to the disembodied and intermediate state, the resurrection of the body sufficiently fixes for us the form of the immortal life, and gives definiteness to our conception of it. 2. This revealed method evidently guarantees the maintenance of individuality in the immortal life. 3. For quite similar reason it postulates the continuous identity of the individual. 4. It surely infers the responsibility of the individual. No one for one moment contends for human responsibility or for human irresponsibility in this poor lower life. That those who have known it for the years of life's brief span should ignore it, at the first moment when its commanding character would receive forcible illustration, is incredible. 5. The resurrection of the dead indefinitely enlarges the entire character of man. Were the truth now conceivably subtracted from the wealth of truth which is our present possession, it would condemn us to a poverty of distressing misery. No more appalling type of the truncated could be found the world around. When Paul introduced with powerful voice and distinctest of utterance this twofold expression of the grandest and the most fundamental fact of human nature, he threw, doubtless, the apple of discord into the midst of Pharisees and Sadducees, and he did it designedly. But he was gaining a hearing for the truth that carries humanity's highest outlook in it. He was making a fresh appeal to all that is greatest and deepest in human nature. He was reminding a hardened multitude of what should most raise them and endear the Christ who came from God to them. And he was preaching to them, not what could be construed into "a hard saying," but what was fitted to be perennial inspiration. Let us see to it that it may be to us what it should have been, but was not, to them. - B. Parallel Verses KJV: But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. |
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