OCTOBER 13, 2013
THE APOSTLE’S DEFENSE OF HIMSELF AND HIS OFFICE (PART I)
INTRODUCTION:
1. As we learned from Paul’s own words in the closing chapters of his second Corinthian letter, he saw egotism (the disposition to bring forward one’s own self) as a disagreeable trait in a man’s character. It is particularly disagreeable when it is the leading feature in one whose very office as a minister of the Gospel requires that his mind be employed about the glory of God and the exaltation of Jesus Christ. It is incongruous in such a man to appear anxious to draw attention to himself His ambition should be to be a voice proclaiming, “Behold Him! Behold Him!”
2. But it is obvious that ministers of the Gospel may be placed in circumstances wherein they are required to speak more about themselves than they are disposed to do. Since a minister’s success requires the confidence of those to whom he ministers, no tactic has been more frequently employed by the enemies of Christianity than attempts to blast the reputation of its teachers.
3. In this necessary though unpleasant work, we find the Apostle engaged in chapters one and two of the epistle to the Galatians. Soon after Paul left the churches he had planted in Galatia, false teachers came among them teaching that observance of the Mosaic Law was necessary to salvation, as well as faith in Jesus as the Messiah. Since these sentiments were directly contrary to the doctrine of the Apostle, they sought to pave the way for their reception by shaking the confidence of the Galatian converts in Paul’s authority and integrity. They charged that his doctrine was different form the other apostles, and that in his own teaching he was not consistent. At any rate, they said that he did not belong to the class of original apostles.
I. THE APOSTLE ENDEAVORS TO PROVE THAT HE WAS A GOD-CALLED, GOD-TAUGHT APOSTLE WHOSE PURPOSE WAS TO PLEASE GOD AND NOT MEN. (VERSES 10-12)
A. HE DEFENDS HIMSELF AGAINST THE CHARGE OF BEING A MAN-PLEASER. (VERSE 10)
1. We may gather that in the tenth verse Paul is alluding to a charge made against him by false teachers which they used to prove that he was not true apostle.
2. Paul answers the charge with these two interrogations: “For do I persuade men or God? Or do I seek to please men?”, which are plainly the equivalent of a strong denial.
a) Regarding the first question, since it is improper to speak of persuading God in the sense of convincing Him, it is better to understand the Greek word (piethos) as it is used elsewhere, as meaning to conciliate, or to court favor. (Matt. 28:14; Acts 12:20)
b) This understanding goes well with the second question. “Or do I seek to please men?” Paul asserts that he was seeking God’s approbation and not man’s.
3. He appeals to his conduct as a proof that his aim was not to please men. “If I yet pleased men, I should not be the servant of Christ.”
a) It is certain that the man, whose master principle is a wish to please men, cannot be a consistent servant of Christ. “No man can serve two masters.” “The fear of man is a snare,” in that, it will induce to keep back a part of the truth, or pervert part of the truth. There are truths which must be preached, and which cannot be preached without displeasing some men, but then they cannot be withheld without displeasing Christ.
b) However, the Apostle’s meaning here seems to be this: “If I were now a man-pleaser, as I once was, I would not be a servant of Christ.” Paul had been very ambitious to have the favor of his countrymen, and he had been quite successful, but, all that had been gain for him, he now counted as loss for Christ.
c) Paul could appeal to the good sense of the Galatians. Did it appear to them that he was trying to be a man-pleaser? He had given up the very thing he was being accused of seeking after.
B. HE ASSERTS THAT HIS DOCTRINE WAS NOT AFTER MAN, AND TELLS WHY THIS WAS SO. (VERSES 11, 12)
1. The Gospel which Paul preached was not after man, i.e. not human but divine. (Verse 11)
a) It was something that had never entered into the heart of man to conceive it.
b) It was not human either in its substance or its form. It was a true account of the divine method of saving men. It was an accurate statement of a divine revelation. The Apostle’s Gospel was a direct revelation from heaven.
2. Paul did not receive his Gospel of men, and neither was he taught it by man. (Verse 12)
a) Paul did not receive his authority of men, that is, the authority vested in him to preach the Gospel. Jesus Christ made him a minister; He directly and immediately invested him with apostolic authority.
b) Paul was not taught the Gospel by men, but rather, “by the revelation of Jesus Christ.” He was not sent to the apostles to receive instructions. In the account of his conversion, nothing is said of him receiving instruction from Ananias, or the disciples. (I Cor. 11:23a)
II. THE APOSTLE OFFERS THE HISTORICAL PROOF OF HIS DIVINE CALLING AND COMMISSION. (VERSES 13-17)
A. HIS FORMER LIFE AND CAREER AS A JEW IN THE JEW’S RELIGION. (VERSES 13, 14)
1. His conduct and behavior in the Jewish religion was no secret. “Ye have heard of my conversation in the Jewish religion.” (Verse 13)
a) Not that he had spoken much about it, but he was notorious a foe to Christianity.
b) This vehement zeal against Christ continued until he was suddenly apprehended by the risen Christ Himself of the Damascus Road. (Acts 9:1-6)
c) Again, the event of his conversion was also well-known. When he related the experiences on at least two occasions, (Acts 22:3-16; 26:9-17) none questioned the report.
2. His advancement in the Jews’ religion was remarkable, so zealous was he for the religion of his fathers. (Verse 14)
a) He was an up and coming star in the Jews’ religion, out-stripping all of his peers.
b) Of this fact, he made reference on a number of occasions. (Acts 22:3; 26:4, 5; Phil. 3:4-6)
c) This fact adds the more weight to his argument, that he had been the object of a divine and supernatural intervention and calling. (Phil :7-9)
B. HIS CONVERSION TO CHRISTIANITY AND CALL TO THE APOSTOLIC MINISTRY. (VS. 15)
1. It is obvious that the Apostle did not learn his Gospel of men before his conversion; and it is equally plain that he did not learn it of them afterward.
2. In the Apostle’s short account of his conversion, he describes it as a work of God. God called him by his grace. God revealed His Son in him. “All things are of God;” (II Cor. 5:18) and it is as true of everyone that is converted, as of Paul, that his conversion is the work of God.
a) He speaks of being separated by God from his mother’s womb, and being called by his grace. (Psa. 22:9, 10; Jer. 1:5) That which God destined him for from birth, indeed form all eternity, He called him to at the appointed time. “Who called me by his grace.”
b) It pleased this God “to reveal His Son” in Paul, “that he might preach Him among the heathen.”
(1) God revealed His Son to Paul. But there is more than an outward revelation, there is an inward revelation.
(2) Christ Himself, not merely the doctrine concerning Him, is the object of true preaching. The light must be in us that it might be diffused. (II Cor. 4:6)
C. HIS CONDUCT IN CONSEQUENCE OF HIS CONVERSION. (VERSES 16, 17)
1. He conferred not with flesh and blood. (Verse 16)
a) The word “conferred” properly signifies to impose a burden. He did not burden anyone of mere flesh and blood by consulting with them.
b) He neither consulted his own reason or inclination, nor did he seek instruction from others.
c) He committed himself entirely to Divine guidance and teaching.
d) He did not consult with any man; seek instruction from any man; asked the opinion of any man if that which was conveyed to his mind was correct; asked any man what he should preach.
e) His only Counsellor was the Holy Spirit, and he immediately commenced speaking according to the Divine guidance and impulse.
2. He did not go up to Jerusalem. (Verse 17)
a) On his conversion, Paul immediately began to preach in Damascus. (Acts 9:19, 20)
b) When he met with persecutions, he found it necessary to leave Damascus, but did not go up to Jerusalem, but went instead to Arabia. We know from Paul’s own accounting that there is an interval of three years between Verses 25 and 26 of Acts Chapter 9.
c) He went to Arabia for the purpose, we assume, of solitude, meditation, and communion with the Lord. Although Saul had learned at the feet of Gamaliel, he, while in Arabia, was taught by the Divine Master Himself.
d) After continuing for some time in Arabia, he returned to Damascus, which was then under Aretas, the king of Arabia. During all this time he had never met with any of those who were apostles before him. When he did go up to Jerusalem, he received neither instruction nor authority from them.
e) That his eventual visits to Jerusalem did not involve receiving instruction from the other apostles, he will prove in our next lesson.
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