Policy.
The characteristic quality of an Israelite indeed, as our Lord has taught us, is to be without guile. All kinds of trickery, deceit, false pretences, disguises, dissimulation, as well as downright falsehood, are entirely alien from the true Christian spirit. The man of God walks habitually in an atmosphere of transparent truth. He has nothing to conceal, nothing to simulate. He has to do with the God of truth, who searches all hearts, and from whom no secrets are hid. His one great object is to please God, and to live in all good conscience toward him. And it is a small thing with him to be judged of man's judgment. And then, as regards one fruitful source of falsehood, fear—fear of evil, of danger, of blame, the man of God is comparatively free from its influence, because he trusts in God, and commits the keeping of his soul to him as to a faithful Creator. God's faithfulness and truth are his shield and buckler. Hid under the shadow of his protecting wings, he is safe. Even in the valley of the shadow of death he fears no evil, because God is with him. His only fear is lest he forfeit that omnipotent protection by conduct displeasing to God and unworthy of a Christian man. But is the man of God therefore to take no steps to secure his own safety? is he to use no sagacity, no wisdom, no prudence, to follow no line of good policy, by which danger may be avoided, and the enemies who seek to hurt him may be baffled and eluded? Surely this cannot be affirmed except on principles of fatalism, which equally preclude the taking of any steps towards the accomplishment of any end. To act wisely and discreetly, to take advantage of circumstances and opportunities as they arise, to bring about good results, and to avert evil ones, is as much the duty of a Christian as to sow in order that he may reap, or to take medicine in order that he may be healed. In the case before us, St. Paul was in imminent danger of being condemned by unrighteous judges. He saw that their passions and their prejudices were inflamed against him, and that his own integrity was no security against an unjust sentence. But he saw also that, though for the moment his judges were incited by their common hatred towards himself, there were strong elements of discord among them. He saw that on one of the leading truths of that gospel which he preached—the resurrection of the dead, and the life everlasting beyond the grave—the division between his enemies was at its height, and a large portion of his judges were on his side. It was therefore an act, not of guile or deceit, but of sagacity and policy, to take advantage of this circumstance, and to divide his opponents, and, under cover of their division, to save himself. And he did so with signal success. In doing so he has added one to many other examples, that the safety of the righteous lies in the disunion of sinners. It may be added that the vision, with its message, in Acts 23:11, does not look as if St. Paul had sullied his bright conscience by any unworthy shifts when he stood before the council.