Читать книгу The Glad Tidings - E. J. Waggoner - Страница 6

Paul’s Profiting.

Paul “profited,” made advancement, “in the Jews’ religion,” above many of his equals, that is, those of his own age, among his countrymen. He had possessed every advantage that was possible to a Jewish youth. “An Hebrew of the Hebrews” (Phil. 3:5), he was nevertheless a free-born Roman citizen (Acts 22:26-28). Naturally quick and intelligent, he had enjoyed the instruction of Gamaliel, one of the wisest doctors of the law, and had been “taught according to the perfect manner of the law of the fathers.” Acts 22:3. After the “straitest sect” among the Jews, he lived a Pharisee, and was “a Pharisee of the Pharisees,” so that he was “more exceedingly zealous of the traditions” of the fathers than any others of his class. Grown to manhood, he had become a member of the great council among the Jews,—the Sanhedrim,—as is shown by the fact that he gave his vote (Acts 26:10, R. V.) when Christians were condemned to death. Added to this, he possessed the confidence of the high priest, who readily gave him letters of introduction to the rulers of all the synagogues throughout the land, with authority to seize and bind any whom he found guilty of “heresy.” He was, indeed, a rising young man, on whom the rulers of the Jews looked with pride and hope, believing that he would contribute much to the restoration of the Jewish nation and religion to their former greatness. There had been a promising future before Saul, from a worldly point of view; but what things were gain to him, those he counted loss for Christ, for whose sake he suffered the loss of all things. Phil. 3:7, 8.

The Traditions of the Fathers, not the Religion of Christ.

Paul says, “I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.” It is easy to see that “the Jews’ religion” was not the religion of God and Jesus Christ, but was human tradition. People make a great mistake in considering “Judaism” as the religion of the Old Testament. The Old Testament no more teaches Judaism than the New Testament teaches Roman Catholicism. The religion of the Old Testament is the religion of Jesus Christ. It was His Spirit that was in the prophets, moving them to present the same Gospel that the apostles afterwards preached. 1 Peter 1:10-12. When Paul was “in the Jews’ religion” he did not believe the Old Testament, which he read and heard read daily, because he did not understand it; if he had, he would have believed on Christ. “For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him.” Acts 13:27.

The traditions of the fathers led to transgression of the commandments of God. Matt. 15:3. God said of the Jewish people (as a whole): “This people draweth nigh unto Me with their mouth, and honoreth Me with their lips; but their heart is far from Me. But in vain they do worship Me, teaching for doctrines the commandments of men.” Verses 8, 9. On the Sabbath days the rulers read in the synagogues from the Scriptures, and for this instruction there was no reproof. Jesus said: “The scribes and the Pharisees sit in Moses’ seat; all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not.” Matt. 23:2, 3. Jesus had no word of condemnation for Moses and his writings. He said to the Jews, “Had ye believed Moses, ye would have believed Me; for he wrote of Me.” John 5:46. Everything, therefore, which the scribes read and commanded from his writings was to be followed; but the example of the readers was to be shunned, for they did not obey the Scriptures. Christ said of them, “They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” Matt. 23:4. These were not the commandments of God, for “His commandments are not grievous” (1 John 5:3); and the burdens were not of Christ, for His burden is light (Matt. 11:30).

We hear much about the “Judaizing teachers,” who sought to pervert the Galatians, and we know that they who were teaching “another gospel” were Jews; but we must not fall into the error of supposing that these “Judaizing teachers” were presenting the Bible, or any part of it, to the new converts, or trying to get them to follow the Scriptures written by Moses. Far from it; they were leading them away from the Bible, and substituting for its teaching the commandments of men. This was what roused the spirit of Paul. The “Jews’ religion” was an entirely different thing from the religion of God, as taught in the law, the prophets, and the psalms.

“Separated unto the Gospel of God.”

These are the words with which Paul described himself in the Epistle to the Romans: “Called to be an apostle, separated unto the Gospel of God.” Rom. 1:1. So here he says that God “separated me from my mother’s womb, and called me by His grace.” Gal. 1:15. That God chose Saul to be an apostle, before Saul himself had any thought that he should ever be even a Christian, is evident from the sacred narrative. On his way to Damascus, whither, “breathing out threatenings and slaughter,” he was proceeding with full authority to seize, bind, and drag to prison all Christians, both men and women, Saul was suddenly arrested, not by human hands, but by the over-powering glory of the Lord. Three days afterward the Lord said to Ananias, when sending him to give Saul his sight, “He is a chosen vessel unto Me, to bear My name before the Gentiles.” Acts 9:15. God arrested Saul in his mad career of persecution, because He had chosen him to be an apostle. So we see that the pricks against which Saul had been kicking were the strivings of the Spirit to turn him to the work to which he had been called.

But how long before this had Saul been chosen to be the messenger of the Lord?—He himself tells us that he was “separated,”—“set apart,”—from his birth. He is not the first one of whom we read that from birth he was chosen to his life-work. Recall the case of Samson. Judges 13:2-14. John the Baptist was named, and his character and life-work were described, months before he was born. The Lord said to Jeremiah: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” Jer. 1:5. The heathen king Cyrus was named more than a hundred years before he was born, and his part in the work of God was laid out for him. Isa. 44:28; 45:1-4.

These are not isolated cases, but are recorded for the purpose of showing us that God rules in the world. It is as true of all men as it was of the Thessalonians, that “God hath from the beginning chosen” them “to salvation through sanctification of the Spirit and belief of the truth.” 2 Thess. 2:13. It rests with every one to make that calling and election sure. And he who “willeth that all men should be saved, and come to the knowledge of the truth” (1 Tim. 2:3, 4, R. V.), has also appointed “to every man his work” (Mark 13:34). He who leaves not Himself without witness even in the inanimate creation (Acts 14:17; Rom. 1:20), would fain have man, His highest earthly creation, willingly give such witness to Him as can be given only by human intelligence. All men are chosen to be witnesses for God, and to each is his labor appointed. All through life the Spirit is striving with every man, to induce him to allow himself to be used for the work to which God has called him. Only the Judgment Day will reveal what wonderful opportunities men have recklessly flung away. Saul, the violent persecutor, became the mighty apostle. Who can imagine how much good might have been done by the men whose great power over their fellows has been exerted only for evil, if they had yielded to the influence of the Spirit? Not every one can be a Paul; but the thought that each one, according to the ability that God has given him, is chosen and called of God to witness for Him, will, when once grasped, give to life a new meaning.

The knowledge of this truth will not only make life more real for us, leading us to seek to know the will of God for us individually, and to submit wholly to Him, that He may use us to do the work for which He has designed us, but it will tend to make us more considerate of others, and not to despise the least. What a wonderful, a joyous, and yet a solemn thought, as we see men moving about, that to each one of them God has given a work of his own to do. They are all servants of the Most High God, each one assigned to special service. It is a wondrous privilege, and a wondrous responsibility. How few are doing the work God would have them do! We should be extremely careful not to hinder any person in the slightest degree from doing his heaven-appointed task.

Another thing that we should remember is that it is God who gives to every man his work. Each one is to receive his orders from God, and not from men. Therefore, we should beware of dictating to men concerning their duty. God can make it plain to them, as well as to us; and if they will not hear Him, they will not be likely to hear us, even if we could direct them in the right way. “It is not in man that walketh to direct his steps” (Jer. 10:23), much less to direct the steps of some other man.

Conferring with Flesh and Blood.

“Immediately I conferred not with flesh and blood.” This statement is made for the purpose of showing that the apostle did not receive the Gospel from any human being. He saw Christ, and accepted Him, then he went to Arabia, and came back to Damascus, and not till three years after his conversion did he go up to Jerusalem, where he stayed only fifteen days, and saw only two of the apostles. Moreover, the brethren were afraid of him, and would not at first believe that he was a disciple; so it is evident that he did not receive the Gospel from any man.

But there is much to learn from Paul’s not conferring with flesh and blood. To be sure, he had no need to, since he had the Lord’s own word; but such a course as his is by no means common. For instance, a man reads a thing in the Bible, and then must ask some other man’s opinion before he dare believe it. If none of his friends believe it, he is fearful of accepting it. If his pastor, or some commentary, explains the text away, then away it goes; flesh and blood gain the day against the Spirit and the Word.

Or, it may be that the commandment is so plain that there is no reasonable excuse for asking anybody what it means. Then the question is, Can I afford to do it? Will it not cost too much sacrifice? The most dangerous flesh and blood that one can confer with is one’s own. It is not enough to be independent of others; in matters of truth one needs to be independent of one’s self. “Trust in the Lord with all thine heart; and lean not unto thine own understanding.” Prov. 3:5. “He that trusteth in his own heart is a fool.” Prov. 28:26.

A pope is one who presumes to occupy the place in counsel which rightfully belongs to God alone. The man who makes himself pope, by following his own counsel, is just as bad as the man who dictates to another, and is more likely to be led astray than is the man who follows some pope other than himself. If one is to follow a pope at all, it would be more consistent to accept the pope of Rome, because he has had more experience in popery than any other. But none is necessary, since we have the Word of God. When God speaks, the part of wisdom is to obey at once, without taking counsel even of one’s own heart. The Lord’s name is “Counselor” (Isa. 9:6), and He is “wonderful in counsel.” Hear Him! “He will be our Guide forevermore.”

“Immediately.”

Note that word. Paul did not stop to parley. He lost no time. He thought he was serving God when he was persecuting the church, and the minute he found out his mistake he turned about. When he saw Jesus of Nazareth, he recognized Him as his Lord, and immediately cried out, “Lord, what wilt Thou have me to do?” He was ready to be set to work in the right way, and that immediately. It is an example well worth consideration. Would that everybody might truthfully say, “I made haste, and delayed not to keep Thy commandments.” Ps. 119:60. “I will run the way of Thy commandments, when Thou shalt enlarge my heart.” Verse 32.

Gentiles—Heathen.

Paul tells us that Christ was revealed in him, that he might preach Him among the heathen. In the Revision we have the word “Gentiles” used instead of “heathen.” There is no difference. The two words are used interchangeably in the English Bible, for wherever they occur, they are translated from only one Greek word, or, if it be in the Old Testament, the corresponding Hebrew word. Let us note a few instances.

In 1 Cor. 12:2 we read, “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.” This is from the ordinary word for “heathen,” and the text itself shows that Gentiles are idol-worshipers—heathen. Take notice that the Corinthians “were Gentiles;” they ceased to be such on becoming Christians.

Eph. 2:11, 12: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” Surely, to be a Gentile is to be in a most unenviable condition.

We are told that “God at the first did visit the Gentiles, to take out of them a people for His name.” Acts 15:14. And James referred to the believers in Antioch and elsewhere as those who “from among the Gentiles are turned to God.” God’s people are taken out from among the Gentiles, but on being taken out, they cease to be Gentiles. Abraham, the father of Israel, was taken from among the heathen (Joshua 24:2), so that all Israel are taken from among the Gentiles. Thus it is that “all Israel shall be saved” by the coming in of the fulness of the Gentiles. Rom. 11:25, 26.

In Ps. 2:1-3 we might lawfully read, “Why do the Gentiles rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed [that is, against Christ, for Christ means ‘anointed’], saying, Let us break their bands asunder, and cast away their cords from us.” How often we see this fulfilled in the cases of individuals, who, with a triumphant air, exclaim: “Show me a place where the Gentiles are commanded to keep the ten commandments!” meaning that they are Gentiles, and thinking thus to cast away from themselves the laws of God. It is no honorable class in which they place themselves. It is true that the Gentiles are not commanded to keep the commandments, as Gentiles, for that would be impossible; as soon as they accept Christ, and the law of the Spirit of life in Him, they cease to be Gentiles. How solicitous God is to save people from their Gentile state, is shown by His sending the apostle Paul (to say nothing of Christ) to bring them to Himself.

A Prophet to the Gentiles.

In this connection it is worth while to note that God was as anxious for the conversion of the Gentiles three thousand years ago as He is to-day. The Gospel was preached to them before the first advent of Christ, as well as it was afterwards. Paul was not the first one who preached to the Gentiles after Christ, although he was sent specially to them. He was known as the apostle to the Gentiles, yet everywhere he went he preached to the Jews first, and as long as they would hear him. So it was before Christ. By many agencies God made Himself known among all nations, yet Jeremiah was specially chosen as the prophet to the Gentiles, or heathen. In Jer. 1:5, “Before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations,” the Hebrew word from which the word “nations” is translated is the very same that is regularly translated “heathen.” “Why do the heathen rage?” Ps. 2:1. “Proclaim ye this among the Gentiles: Prepare war,” etc. “Assemble yourselves, and come, all ye heathen.” Joel 3:9-11. The words “heathen” and “Gentile” in these texts are the same as the word “nations,” in Jer. 1:5. This can be seen by comparing the old with the Revised Version. So the Lord said to Jeremiah, “I sanctified thee, and I ordained thee, a prophet unto the Gentiles.” Let no one say that God ever at any time confined His truth to any one people, whether Jew or Gentile. “There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him.” Rom. 10:12.

The New Convert Preaching.

As soon as Paul was converted, “straightway he preached Christ in the synagogues.” Acts 9:20. Was it not marvelous that he should at once be able to preach so powerfully?—Indeed it was, as it is marvelous that any man can preach Christ. That anybody should be able to preach Christ in very truth, involves no less a mystery than Christ manifest in the flesh. But do not let anybody suppose that Paul got his knowledge instantaneously, without any study. Remember that he had all his life been a diligent student of the Scriptures. It was not an uncommon thing for a rabbi to be able to repeat the greater portion or the whole of the Hebrew Scriptures from memory, and we may be sure that Paul, who had made more advancement than any others of his age, was as familiar with the words of the Bible as a bright schoolboy is with the multiplication table. But his mind was blinded by the traditions of the fathers, which had been drilled into him at the same time. The blindness which came upon him when the light shone round him on the way to Damascus, was but a picture of the blindness of his mind; and the seeming scales that fell from his eyes when Ananias spoke to him, indicated the shining forth of the Word within him, and the scattering of the darkness of tradition. Paul’s case was very different from that of a new convert who has never read or studied the Bible. Such an one can, indeed, tell what Christ has done for him, and may thereby do much good; but he needs much study of the Scriptures to make him able to show men the way of life perfectly, and lead them in the way of righteousness.

Paul in Arabia.

Many have thought that it was while Paul was in Arabia that he had his wonderful revelations, and was taken up into heaven, where he heard “unspeakable words which it is not lawful for a man to utter.” This may well be, although it is by no means probable that his visions of heavenly things were confined to that time. All his life through the apostle was in close communion with heaven, and we may be sure that “the heavenly vision” was never hidden from his sight. So, also, we may be sure that, since preaching was his life-work, he did not spend all the months he was in Arabia in study and contemplation. He had been so severe a persecutor, and had received so richly of God’s grace, that he counted all the time lost in which he could not reveal that grace to others, feeling, “Woe is me, if I preach not the Gospel.” He preached in the synagogues in Damascus, as soon as he was converted, before he went into Arabia; so it is but natural to conclude that he preached the Gospel to the Arabs. He could preach there without the opposition that he always received when among the Jews, and, therefore, his labors would not so much interfere with his meditation on the new worlds that had just opened before him.

The Persecutor Preaching.

Wonderful, indeed, it was to hear that “he that once persecuted us, now preacheth the faith of which he once made havoc.” In view of the case of Saul of Tarsus, let no one look on any opposer of the Gospel as incorrigible. Those who make opposition are to be instructed with meekness, for who knows but that God will give them repentance to the acknowledgment of the truth? One might have said of Paul, He has had the light as clearly as any man can have it. He has had every opportunity; he has not only heard the inspired testimony of Stephen, but he has heard the dying confessions of many martyrs; he is a hardened wretch, from whom it is useless to expect any good. Yet that same Saul became the greatest preacher of the Gospel, even as he had been the most bitter persecutor. Is there a malignant opposer of the truth? Do not strive with him, and do not reproach him. Let him have all the bitterness and strife to himself, while you hold yourself to the Word of God and to prayer. It may not be long till God, who is now blasphemed, will be glorified in him.

Glorifying God.

“And they glorified God in me.” How different Paul’s case was from that of those to whom he said, “The name of God is blasphemed among the Gentiles through you” (Rom. 2:24)! Every one who professes to be a follower of God should be a means of bringing glory to His name, yet many cause it to be blasphemed; and to have the name of God blasphemed through us is as bad as to be ourselves open blasphemers. How can we cause His name to be glorified?—“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matt. 5:16.