Читать книгу The Expositor's Bible: The Epistle to the Galatians - George G. Findlay - Страница 17

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"But when it was the good pleasure of God, who separated me, even from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles; immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me: but I went away into Arabia; and again I returned unto Damascus."—Gal. i. 15-17.

It pleased God to reveal His Son in me: this is after all the essential matter in Paul's conversion, as in that of every Christian. The outward manifestation of Jesus Christ served in his case to bring about this result, and was necessary to qualify him for his extraordinary vocation. But of itself the supernatural vision had no redeeming virtue, and gave Saul of Tarsus no message of salvation for the world. Its glory blinded and prostrated the persecutor; his heart might notwithstanding have remained rebellious and unchanged. "I am Jesus," said the heavenly Form,—"Go, and it shall be told thee what thou shalt do";—that was all! And that was not salvation. "Even though one rose from the dead," still it is possible not to believe. And faith is possible in its highest degree, and is exercised to-day by multitudes, with no celestial light to illumine, no audible voice from beyond the grave to awaken. The sixteenth verse gives us the inward counterpart of that exterior revelation in which Paul's knowledge of Christ had its beginning,—but only its beginning.

The Apostle does not surely mean by "in me," in my case, through me (to others). This gives a sense true in itself, and expressed by Paul elsewhere (ver. 24; 1 Tim. i. 16), but unsuitable to the word "reveal," and out of place at this point of the narrative. In the next clause—"that I might preach Him among the Gentiles"—we learn what was to be the issue of this revelation for the world. But in the first place it was a Divine certainty within the breast of Paul himself. His Gentile Apostleship rested upon the most assured basis of inward conviction, upon a spiritual apprehension of the Redeemer's person. He says, laying emphasis on the last two words, "to reveal His Son within me." So Chrysostom: Why did he not say to me, but in me? Showing that not by words alone he learned the things concerning faith; but that he was also filled with the abundance of the Spirit, the revelation shining through his very soul; and that he had Christ speaking in himself.

I. The substance of Paul's gospel was, therefore, given him by the unveiling of the Redeemer to his heart.

The "revelation" of ver. 16 takes up and completes that of ver. 12. The dazzling appearance of Christ before his eyes and the summons of His voice addressed to Saul's bodily ears formed the special mode in which it pleased God to "call him by His grace." But "whom He called, He also justified." In this further act of grace salvation is first personally realised, and the gospel becomes the man's individual possession. This experience ensued upon the acceptance of the fact that the crucified Jesus was the Christ. But this was by no means all. As the revelation penetrated further into the Apostle's soul, he began to apprehend its deeper significance. He knew already that the Nazarene had claimed to be the Son of God, and on that ground had been sentenced to death by the Sanhedrim. His resurrection, now a demonstrated fact, showed that this awful claim, instead of being condemned, was acknowledged by God Himself. The celestial majesty in which He appeared, the sublime authority with which He spoke, witnessed to His Divinity. To Paul equally with the first Apostles, He "was declared Son of God in power, by the resurrection of the dead." But this persuasion was borne in upon him in his after reflections, and could not be adequately realised in the first shock of his great discovery. The language of this verse throws no sort of suspicion on the reality of the vision before Damascus. Quite the opposite. The inward presupposes the outward. Understanding follows sight. The subjective illumination, the inward conviction of Christ's Divinity, in Paul's case as in that of the first disciples, was brought about by the appearance of the risen, Divine Jesus. That appearance furnishes in both instances the explanation of the astounding change that took place in the men. The heart full of blasphemy against His name has learnt to own Him as "the Son of God, who loved me and gave Himself for me." Through the bodily eyes of Saul of Tarsus the revelation of Jesus Christ had entered and transformed his spirit.

Of this interior revelation the Holy Spirit, according to the Apostle's doctrine, had been the organ. The Lord on first meeting the gathered Apostles after His resurrection "breathed upon them, saying, Receive ye the Holy Ghost" (John xx. 22). This influence was in truth "the power of His resurrection"; it was the inspiring breath of the new life of humanity issuing from the open grave of Christ. The baptism of Pentecost, with its "mighty rushing wind," was but the fuller effusion of the power whose earnest the Church received in that gentle breathing of peace on the day of the resurrection. By His Spirit Christ made Himself a dwelling in the hearts of His disciples, raised at last to a true apprehension of His nature. All this was recapitulated in the experience of Paul. In his case the common experience was the more sharply defined because of the suddenness of his conversion, and the startling effect with which this new consciousness projected itself upon the background of his earlier Pharisaic life. Paul had his Resurrection-vision on the road to Damascus. He received his Pentecostal baptism in the days that followed.

It is not necessary to fix the precise occasion of the second revelation, or to connect it specifically with the visit of Ananias to Saul in Damascus, much less with his later "ecstasy" in the temple (Acts ix. 10-19; xxii. 12-21). When Ananias, sent by Christ, brought him the assurance of forgiveness from the injured Church, and bade him "recover his sight, and be filled with the Holy Ghost," this message greatly comforted his heart, and pointed out to him more clearly the way of salvation along which he was groping. But it is the office of the Spirit of God to reveal the Son of God; so Paul teaches everywhere in his Epistles, taught first by his own experience. Not from Ananias, nor from any man had he received this knowledge; God revealed His Son in the soul of the Apostle—"sent forth the Spirit of His Son into his heart" (ch. iv. 6). The language of 2 Cor. iii. 12-iv. 6 is the best commentary on this verse. A veil rested on the heart of Saul the Pharisee. He read the Old Covenant only in the condemning letter. Not yet did he know "the Lord" who is "the spirit." This veil was done away in Christ. "The glory of the Lord" that burst upon him in his Damascus journey, rent it once and for ever from his eyes. God, the Light-giver, had "shined in his heart, in the face of Jesus Christ." Such was the further scope of the revelation which effected Paul's conversion. As he writes afterwards to Ephesus, "the God of our Lord Jesus Christ, the Father of glory, had given him a spirit of wisdom and revelation in the knowledge of Christ; eyes of the heart enlightened to know the hope of His calling, and His exceeding power to usward, according to that He wrought in Christ when He raised Him from the dead, and set Him at His own right hand" (Eph. i. 17-21). In these words we hear an echo of the thoughts that passed through the Apostle's mind when first "it pleased God in him to reveal His Son."

II. In the light of this inner revelation Paul received his Gentile mission.

He speedily perceived that this was the purpose with which the revelation was made: "that I should preach Him among the Gentiles." The three accounts of his conversion furnished by the Acts witness to the same effect. Whether we should suppose that the Lord Jesus gave Saul this commission directly, at His first appearance, as seems to be implied in Acts xxvi., or infer from the more detailed narrative of chapters ix. and xxii., that the announcement was sent by Ananias and afterwards more urgently repeated in the vision at the Temple, in either case the fact remains the same; from the beginning Paul knew that he was appointed to be Christ's witness to the Gentiles. This destination was included in the Divine call which brought him to faith in Jesus. His Judaic prejudices were swept away. He was ready to embrace the universalism of the Gospel. With his fine logical instinct, sharpened by hatred, he had while yet a Pharisee discerned more clearly than many Jewish Christians the bearing of the doctrine of the cross upon the legal system. He saw that the struggle was one of life and death. The vehemence with which he flung himself into the contest was due to this perception. But it followed from this, that, once convinced of the Messiahship of Jesus, Paul's faith at a bound overleaped all Jewish barriers. "Judaism—or the religion of the Crucified," was the alternative with which his stern logic pursued the Nazarenes. Judaism and Christianity—this was a compromise intolerable to his nature. Before Saul's conversion he had left that halting-place behind; he apprehended already, in some sense, the truth up to which the elder Apostles had to be educated, that "in Christ Jesus there is neither Greek nor Jew." He passed at a step from the one camp to the other. In this there was consistency. The enlightened, conscientious persecutor, who had debated with Stephen and helped to stone him, was sure, if he became a Christian, to become a Christian of Stephen's school. When he entered the Church, Paul left the Synagogue. He was ripe for his world-wide commission. There was no surprise, no unpreparedness in his mind when the charge was given him, "Go; for I will send thee far hence among the Gentiles."

In the Apostle's view, his personal salvation and that of the race were objects united from the first. Not as a privileged Jew, but as a sinful man, the Divine grace had found him out. The righteousness of God was revealed to him on terms which brought it within the reach of every human being. The Son of God whom he now beheld was a personage vastly greater than his national Messiah, the "Christ after the flesh" of his Jewish dreams, and His gospel was correspondingly loftier and larger in its scope. "God was in Christ, reconciling," not a nation, but "a world unto Himself." The "grace" conferred on him was given that he might "preach among the Gentiles Christ's unsearchable riches, and make all men see the mystery" of the counsel of redeeming love (Eph. iii. 1-11). It was the world's redemption of which Paul partook; and it was his business to let the world know it. He had fathomed the depths of sin and self-despair; he had tasted the uttermost of pardoning grace. God and the world met in his single soul, and were reconciled. He felt from the first what he expresses in his latest Epistles, that "the grace of God which appeared" to him, was "for the salvation of all men" (Tit. ii. 11). "Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief" (1 Tim. i. 15). The same revelation that made Paul a Christian, made him the Apostle of mankind.

III. For this vocation the Apostle had been destined by God from the beginning. "It pleased God to do this," he says, "who had marked me out from my mother's womb, and called me by His grace."

While "Saul was yet breathing out threatening and slaughter" against the disciples of Jesus, how different a future was being prepared for him! How little can we forecast the issue of our own plans, or of those we form for others. His Hebrew birth, his rabbinical proficiency, the thoroughness with which he had mastered the tenets of Legalism, had fitted him like no other to be the bearer of the Gospel to the Gentiles. This Epistle proves the fact. Only a graduate of the best Jewish schools could have written it. Paul's master, Gamaliel, if he had read the letter, must perforce have been proud of his scholar; he would have feared more than ever that those who opposed the Nazarene might "haply be found fighting against God." The Apostle foils the Judaists with their own weapons. He knows every inch of the ground on which the battle is waged. At the same time, he was a born Hellenist and a citizen of the Empire, native "of no mean city." Tarsus, his birthplace, was the capital of an important Roman province, and a centre of Greek culture and refinement. In spite of the Hebraic conservatism of Saul's family, the genial atmosphere of such a town could not but affect the early development of so sensitive a nature. He had sufficient tincture of Greek letters and conversance with Roman law to make him a true cosmopolitan, qualified to be "all things to all men." He presents an admirable example of that versatility and suppleness of genius which have distinguished for so many ages the sons of Jacob, and enable them to find a home and a market for their talents in every quarter of the world. Paul was "a chosen vessel, to bear the name of Jesus before Gentiles and kings, and the sons of Israel."

But his mission was concealed till the appointed hour. Thinking of his personal election, he reminds himself of the words spoken to Jeremiah touching his prophetic call. "Before I formed thee in the belly I knew thee; and before thou camest out of the womb I sanctified thee. I appointed thee a prophet unto the nations" (Jer. i. 5). Or like the Servant of the Lord in Isaiah he might say, "The Lord hath called me from the womb; from the bowels of my mother hath He made mention of my name. And He hath made my mouth like a sharp sword, in the shadow of His hand hath He hid me; and He hath made me a polished shaft, in His quiver hath He kept me close" (Isa. xlix. 1, 2). This belief in a fore-ordaining Providence, preparing in secret its chosen instruments, so deeply rooted in the Old Testament faith, was not wanting to Paul. His career is a signal illustration of its truth. He applies it, in his doctrine of Election, to the history of every child of grace. "Whom He foreknew, He did predestinate. Whom He did predestinate, He called." Once more we see how the Apostle's theology was moulded by his experience.

The manner in which Saul of Tarsus had been prepared all his life long for the service of Christ, magnified to his eyes the sovereign grace of God. "He called me through His grace." The call came at precisely the fit time; it came at a time and in a manner calculated to display the Divine compassion in the highest possible degree. This lesson Paul could never forget. To the last he dwells upon it with deep emotion. "In me," he writes to Timothy, "Jesus Christ first showed forth all His longsuffering. I was a blasphemer, a persecutor, insolent and injurious; but I obtained mercy" (1 Tim. i. 13-16). He was so dealt with from the beginning, he had been called to the knowledge of Christ under such circumstances that he felt he had a right to say, above other men, "By the grace of God I am what I am." The predestination under which his life was conducted "from his mother's womb," had for its chief purpose, to exhibit God's mercy to mankind, "that in the ages to come He might show the exceeding riches of His grace in kindness toward us in Christ Jesus" (Eph. ii. 7). To this purpose, so soon as he discerned it, he humbly yielded himself. The Son of God, whose followers he had hunted to death, whom in his madness he would have crucified afresh, had appeared to him to save and to forgive. The grace of it, the infinite kindness and compassion such an act revealed in the Divine nature, excited new wonder in the Apostle's soul till his latest hour. Henceforth he was the bondman of grace, the celebrant of grace. His life was one act of thanksgiving "to the praise of the glory of His grace!"

IV. From Jesus Christ in person Paul had received his knowledge of the Gospel, without human intervention. In the revelation of Christ to his soul he possessed the substance of the truth he was afterwards to teach; and with the revelation there came the commission to proclaim it to all men. His gospel-message was in its essence complete; the Apostleship was already his. Such are the assertions the Apostle makes in reply to his gainsayers. And he goes on to show that the course he took after his conversion sustains these lofty claims: "When God had been pleased to reveal His Son in me, immediately (right from the first) I took no counsel with flesh and blood. I avoided repairing to Jerusalem, to the elder Apostles; I went away into Arabia, and back again to Damascus. It was three years before I set foot in Jerusalem."

If that were so, how could Paul have received his doctrine or his commission from the Church of Jerusalem, as his traducers alleged? He acted from the outset under the sense of a unique Divine call, that allowed of no human validation or supplement. Had the case been otherwise, had Paul come to his knowledge of Christ by ordinary channels, his first impulse would have been to go up to the mother city to report himself there, and to gain further instruction. Above all, if he intended to be a minister of Christ, it would have been proper to secure the approval of the Twelve, and to be accredited from Jerusalem. This was the course which "flesh and blood" dictated, which Saul's new friends at Damascus probably urged upon him. It was insinuated that he had actually proceeded in this way, and put himself under the direction of Peter and the Judean Church. But he says, "I did nothing of the sort. I kept clear of Jerusalem for three years; and then I only went there to make private acquaintance with Peter, and stayed in the city but a fortnight." Although Paul did not for many years make public claim to rank with the Twelve, from the commencement he acted in conscious independence of them. He calls them "Apostles before me," by this phrase assuming the matter in dispute. He tacitly asserts his equality in official status with the Apostles of Jesus, assigning to the others precedence only in point of time. And he speaks of this equality in terms implying that it was already present to his mind at this former period. Under this conviction he held aloof from human guidance and approbation. Instead of "going up to Jerusalem," the centre of publicity, the head-quarters of the rising Church, Paul "went off into Arabia."

There were, no doubt, other reasons for this step. Why did he choose Arabia for his sojourn? and what, pray, was he doing there? The Apostle leaves us to our own conjectures. Solitude, we imagine, was his principal object. His Arabian retreat reminds us of the Arabian exile of Moses, of the wilderness discipline of John the Baptist, and the "forty days" of Jesus in the wilderness. In each of these instances, the desert retirement followed upon a great inward crisis, and was preparatory to the entrance of the Lord's servant on his mission to the world. Elijah, at a later period of his course, sought the wilderness under motives not dissimilar. After such a convulsion as Paul had passed through, with a whole world of new ideas and emotions pouring in upon him, he felt that he must be alone; he must get away from the voices of men. There are such times in the history of every earnest soul. In the silence of the Arabian desert, wandering amid the grandest scenes of ancient revelation, and communing in stillness with God and with his own heart, the young Apostle will think out the questions that press upon him; he will be able to take a calmer survey of the new world into which he has been ushered, and will learn to see clearly and walk steadily in the heavenly light that at first bewildered him. So "the Spirit immediately driveth him out into the wilderness." In Arabia one confers, not with flesh and blood, but with the mountains and with God. From Arabia Saul returned in possession of himself, and of his gospel.

The Acts of the Apostles omits this Arabian episode (Acts ix. 19-25). But for what Paul tells us here, we should have gathered that he began at once after his baptism to preach Christ in Damascus, his preaching after no long time[24] exciting Jewish enmity to such a pitch that his life was imperilled, and the Christian brethren compelled him to seek safety by flight to Jerusalem. The reader of Luke is certainly surprised to find a period of three years,[25] with a prolonged residence in Arabia, interpolated between Paul's conversion and his reception in Jerusalem. Luke's silence, we judge, is intentional. The Arabian retreat formed no part of the Apostle's public life, and had no place in the narrative of the Acts. Paul only mentions it here in the briefest terms, and because the reference was necessary to put his relations to the first Apostles in their proper light. For the time the converted Saul had dropped out of sight; and the historian of the Acts respects his privacy.

The place of the Arabian journey seems to us to lie between vv. 21 and 22 of Acts ix. That passage gives a twofold description of Paul's preaching in Damascus, in its earlier and later stages, with a double note of time (vv. 19 and 23). Saul's first testimony, taking place "straightway," was, one would presume, a mere declaration of faith in Jesus: "In the synagogues he proclaimed Jesus, (saying) that He is the Son of God" (R.V.), language in striking harmony with that of the Apostle in the text (vv. 12, 16). Naturally this recantation caused extreme astonishment in Damascus, where Saul's reputation was well-known both to Jews and Christians, and his arrival was expected in the character of Jewish inquisitor-in-chief. Ver. 22 presents a different situation. Paul is now preaching in his established and characteristic style; as we read it, we might fancy we hear him debating in the synagogues of Pisidian Antioch or Corinth or Thessalonica: "He was confounding the Jews, proving that this is the Christ." Neither Saul himself nor his Jewish hearers in the first days after his conversion would be in the mood for the sustained argumentation and Scriptural dialectic thus described. The explanation of the change lies behind the opening words of the verse: "But Saul increased in strength"—a growth due not only to the prolonged opposition he had to encounter, but still more, as we conjecture from this hint of the Apostle, to the period of rest and reflection which he enjoyed in his Arabian seclusion. The two marks of time given us in vv. 19 and 23 of Luke's narrative, may be fairly distinguished from each other—"certain days," and "sufficient days" (or "a considerable time")—as denoting a briefer and a longer season respectively: the former so short that the excitement caused by Saul's declaration of his new faith had not yet subsided when he withdrew from the city into the desert—in which case Luke's note of time does not really conflict with Paul's "immediately"; the latter affording a lapse of time sufficient for Saul to develope his argument for the Messiahship of Jesus, and to provoke the Jews, worsted in logic, to resort to other weapons. From Luke's point of view the sojourn in Arabia, however extended, was simply an incident, of no public importance, in Paul's early ministry in Damascus.

The disappearance of Saul during this interval helps however, as we think, to explain a subsequent statement in Luke's narrative that is certainly perplexing (Acts ix. 26, 27). When Saul, after his escape from Damascus, "was come to Jerusalem," and "essayed to join himself to the disciples," they, we are told, "were all afraid of him, not believing that he was a disciple!" For while the Church at Jerusalem had doubtless heard at the time of Saul's marvellous conversion three years before, his long retirement and avoidance of Jerusalem threw an air of mystery and suspicion about his proceedings, and revived the fears of the Judean brethren; and his reappearance created a panic. In consequence of his sudden departure from Damascus, it is likely that no public report had as yet reached Judæa of Saul's return to that city and his renewed ministry there. Barnabas now came forward to act as sponsor for the suspected convert. What induced him to do this—whether it was that his largeness of heart enabled him to read Saul's character better than others, or whether he had some earlier private acquaintance with the Tarsian—we cannot tell. The account that Barnabas was able to give of his friend's conversion and of his bold confession in Damascus, won for Paul the place in the confidence of Peter and the leaders of the Church at Jerusalem which he never afterwards lost.

The two narratives—the history of Luke and the letter of Paul—relate the same series of events, but from almost opposite standpoints. Luke dwells upon Paul's connection with the Church at Jerusalem and its Apostles. Paul is maintaining his independence of them. There is no contradiction; but there is just such discrepancy as will arise where two honest and competent witnesses are relating identical facts in a different connection.