<< Back |
Chosen no: R-549 c, from: 1883 Year. |
Change lang
| |
Full Proof Of His Ministry.
After our Lord's resurrection and ascension, the little company of a
hundred and twenty disciples, according to the Master's command, were together
awaiting the descent of power from on high--the Holy Spirit. While waiting they
very properly spent the time in prayer and in searching of the Scriptures, and
while thus engaged (Acts 1:13-26) Peter found
that passage in David's prophecy which mentions the appointment of another to
the office of Judas the betrayer of our Lord; and calling the attention of the
company to it he said: "Men and brethren, this Scripture must needs have
been fulfilled ...which David spoke concerning Judas who was guide to them that
took Jesus, for he was numbered with us, and had obtained part of this ministry....
It is written in the book of Psalms, "Let his habitation be desolate and
let no man dwell therein, and his bishopric let another take." [R550 : page 3]
Commenting on this, Peter urged that it was their duty to select one of
their number to be a successor to Judas, saying, "Wherefore of these men
which have companied with us all the time that the Lord Jesus went in and out
among us, beginning from the baptism of John unto that same day that he was
taken up from us, must one be ordained to be a witness with us of his
resurrection. Peter's counsel seemed good to all the disciples, and accordingly
they appointed two whom they esteemed the most proper persons, and asked the
Lord to make a choice between them, agreeing to cast lots, and to accept the one
on whom the lot should fall as the Lord's choice of an apostle to fill the
place of Judas.
Now, though Peter and the rest of the disciples were very zealous and
anxious to do the Lord's will, they evidently made a great mistake. In the
first place, all that they were told to do was to tarry, to wait at Jerusalem
until they should be endued with power from on high. In the second place, their
human judgment was unwittingly attempting to direct the Lord, even before they
were baptized with the Spirit; and not only so, but to limit his choice to one
of two disciples. It was just like impetuous though zealous Peter to make such
a proposition, and the erring human judgment of the balance of the disciples to
approve and accept it. But the Lord, knowing their hearts, simply ignored their
error, and let time prove to them that he was abundantly able, without their
assistance, to make his own choice and to direct his own work.
Of Matthias, on whom the lot fell to be an Apostle, we never hear
afterward. He was with them at Pentecost, and was one of the hundred and twenty
who received the baptism of the Holy Spirit, but his record ends there. The
special mission of the Apostles is clearly defined in Acts
1:8--our Lord's last words before his ascension: "Ye shall receive
power after that the Holy Spirit is come upon you, and ye shall be witnesses unto me both in Jerusalem and in Judea,
and in Samaria,
and unto the uttermost part of the earth."
While this, in a general sense, applied to the whole company of those
early disciples, and while in fact by their faith and example, as a company who
had actually seen the Lord both before and after his resurrection, they have
been witnesses to all the world; yet in the strictest sense, it applied to
those specially chosen as public teachers and witnesses; and those same twelve
Apostles still speak through their writings, and shall continue to do so until
the knowledge of the Lord shall fill the whole earth.
Since to be an Apostle was to be a witness of the Lord's
resurrection, none could be Apostles except those who had seen
Jesus after his resurrection, hence the eleven felt confident that the one for
Judas' place should be chosen from the company present, but Jehovah had another
plan and was preparing an instrument of his own choosing in the person of Saul
of Tarsus. Saul of Tarsus?
The disciples would never have thought of him. He was the most noted and
dreaded persecutor of the church known to them, not only in Jerusalem, but
pursuing them even unto strange cities; neither had he seen the Lord after his
resurrection. Nevertheless Saul of Tarsus was a chosen vessel of the Lord, to
bear his name before the Gentiles, and kings and the children of Israel; (Acts 9:15) and his after course gave full proof of his Apostleship. Though Saul was not among those who saw our Lord as he
appeared--in the flesh--after his resurrection, this was no barrier to
God's plan under which he was "chosen from his mother's womb" to be
an Apostle. Hence we read, "Last of all he was seen of (by) me
also." (1 Cor. 15:8.) While the other
Apostles saw Jesus as he appeared after his resurrection, in various
human bodies, Saul saw him as he is--a glorious spiritual body
shining above the brightness of the noon-day sun. The effect of the personal
glory of the Lord as seen by Paul, was to strike him blind, and only by a
miracle was his sight restored.
As Paul saw Jesus--a glorious spiritual being--so all the little flock
shall see him when born of the Spirit--in the resurrection. As at their
conversion and consecration, they are begotten of the Spirit, in the
resurrection they are born of the Spirit. When we see him "as he is,"
it will not have the effect on us that it had on Paul, for he saw him "as
one born out of due time" (more properly before the time); but we
(and Paul also at that time) shall see him as he IS, for we shall
be changed and be spiritual and glorious beings like him, being fashioned like
unto his glorious body.
In view of the benefit to be derived from such an example as Paul, it
would be well to note in what a marked way the Lord gave proof of his calling.
Some at the present day, in looking back to the early church, appear to think
that they, unlike the church of to-day, moved along very smoothly, and that
because they had actually seen the Lord and heard from his own lips, there was
little or no trial of faith, and no differences of opinion among them; that
having the Apostles directly appointed of the Lord and present with them, their
teachings were all received without doubt or questioning; and, in short, that
all was harmony, save the trials that came from the outside world, from those
who did not profess to love or follow the Lord Jesus.
But this we find is far from the facts in the case. Immediately after
the baptism of the Spirit at Pentecost, all were of one mind and full of hope
and joy-- "And the word of God increased, and the number of the disciples
multiplied in Jerusalem
greatly, and a great company of the priests were obedient to the faith." (Acts 6:7) And many gladly received the word and
were baptized --as many as three thousand in one day. These were genuine
conversions too, and not the result of excitement and impulse, for they
continued steadfastly in the Apostle's doctrine and fellowship, and gave
evidence of a spirit of sacrifice. Such were added to the Church daily. (Acts 2:41-47.)
While rejoicing in the truth, the fierce persecutions from without, only
served to more firmly unite them in love and sympathy, and in defense of the
truth against a common foe. But soon difficulties arose among themselves. Some
began to "depart from the faith once delivered to the saints," to be
"corrupted from the simplicity that is in Christ," and their evil
influence was great.
It was in the very beginning of the outcroppings of error, that Paul's
clear teachings and manifest leadings of the Spirit marked him as the very chief of the Apostles, a teacher of teachers, the special mouth-piece of the Lord.
Immediately after his conversion, Paul began to preach the Gospel,
traveling from city to city, principally among the Gentiles, preaching the
remission of sins through the redemption that is in Christ Jesus, to all that
believe on him both Jew and Gentile. As a result of his labors, little
companies of believers were gathered in almost every place he visited. For a
time he was encouraged by their faith and zeal, but the time of trial came to
every one of them, testing every saint's fidelity to his consecration. The
trial came not only to the Church in general, but to the Apostles also, and
here we see Paul's clear faith and bold self-sacrificing zeal defending the
entire Church against the assaults of error.
In his preaching, as was characteristic of him, without fear, neither
soliciting the favor of men, he presented the truth in clear and unmistakable
terms. It was clean cut and pointed so that all understood just what he meant.
He taught that all, both Jew and Gentile, might be justified simply and only by
faith in Christ; that the sacrifice of Christ as a substitute for us, fully met
all the claims of the law of God against us, and that therefore we have life
through him; that since Christ had thus made a full end of the claims of the
law against us, there is now to believers no condemnation and no necessity for
observing the ceremonies of the law heretofore enjoined upon Israel, and that
in fact to longer observe those typical ceremonies by which Israelites had
vainly thought to justify themselves, would now be wrong, and would
indicate a lack of full faith in the ransom through Christ Jesus.
The other Apostles at Jerusalem as yet
did not seem to see this matter so clearly, for they and the church at Jerusalem still adhered
to some of the law ceremonies--circumcision, etc.--and when the Gospel went to
the Gentiles they at first thought that they should be circumcised. Neither did
they for some time seem to realize the force of their commission that the
Gospel should go "to the uttermost part of the earth"-- to the
Gentiles. They had grown in grace and knowledge less rapidly than had Paul,
being more or less retarded by the force of their surroundings and of old
ideas.
After a time certain persons went out from Jerusalem to the various
Gentile churches, teaching contrary to Paul, that they should be circumcised
and obey the law of Moses, while Paul had taught them that they were justified
by faith in Christ "without the works of the Law." To counteract
Paul's teachings, these Judaizing teachers evidently sought to cast discredit
on his authority as an Apostle, claiming that he was not really an Apostle,
that the real Apostles who were appointed by the Lord were all up at Jerusalem.
On account of this difference of opinion the churches were more or less
unsettled in their faith. Some evidently began to say, We don't know after all
whether this Paul is any authority; it seems that he was not one of the twelve
of the Lord's appointment, and we don't know that he has any right to teach
differently from all the other Apostles at Jerusalem, that we ought not to obey
the Law of Moses.
As this error began to spread among the churches, Paul began to find it
necessary for the truth's sake to not only [R551 : page
3] oppose the error and re-affirm and prove the truth, but also to
prove to the Church that he was as much an Apostle, chosen of the Lord, as were
the others.
To the church of Galatia he wrote: "I marvel that ye are so soon
removed from him (Paul) that called you into the grace of Christ, unto another
Gospel: which is not another; but there be some that trouble you and
would pervert the Gospel of Christ." But now let me tell you;
"Though we (Paul and his associates) or an angel from heaven preach any
other Gospel unto you than that we have preached,...and ye have received, let
him be accursed." (Gal. 1:6-9.)
And let me say further, brethren, that the Gospel which was preached of
me, is not after man, for I neither received it of man, neither was I taught
it, but by the revelation of Jesus Christ. (vs. 11,12.) I Paul am
an Apostle, not of men, neither by man's appointment, but by Jesus Christ,
and God the Father who raised him from the dead. (vs. 1.) You
heard of me in times past how I persecuted the Church of God
and how I wasted it and how zealous I was for the tradition of my fathers. (vs.
13,14.) [And he verily thought he did God's service. Acts
26:9] But when it pleased God who from my birth called me by his grace,
to reveal his Son in me; immediately I conferred not with flesh and blood, but
went forth at once to preach the faith which once I persecuted. (vs.
15,16,23).
To prove to you that I received my commission and authority direct from
the Lord and not from them which were Apostles before me, let me tell you that
I did not go up to Jerusalem until three years after my conversion; and then I
went to see Peter, and abode with him fifteen days; but other of the Apostles
saw I none save James, the Lord's brother. (vs. 17-19.) Then fourteen years after, I went up again to Jerusalem
with Barnabas, and took Titus with me also. And I went up by revelation --the Lord sent me--not to learn of them, but to communicate unto them that Gospel which I preach among the Gentiles. (Gal. 2:1-2.)
The other Apostles, fettered in a measure by the Judaizing influences around
them, and not making sufficient progress in the knowledge of the truth, Paul
was sent by the Lord to strengthen and assist them. But to show that he did not
go about it boastfully he says, I communicated "privately to them
which were of reputation, lest by any means I should run in vain (v. 2),
lest I should fail to have them see the depth and fulness of the Gospel revealed to me."
When Paul went to Jerusalem he was
cordially received of the Apostles and elders and the church at Jerusalem. Though they
had one of their own choosing to fill the place of Judas, and though they did
not seem to understand his selection and peculiar course in preaching to the
Gentiles, yet recognizing in him the spirit of the Master, and hearing how he
had been owned and blessed, and of his devotion, zeal, and self-sacrifice, they
had enough of the spirit of Christ in them to accept and receive him gladly,
and they soon began to realize that he was the Lord's choice. They saw
that the Gospel of the uncircumcision was committed unto Paul, as the Gospel of
the circumcision was committed unto Peter, (for he that wrought effectually in
Peter to the Apostleship of the circumcision, the same was mighty in Paul
toward the Gentiles) and when James, Cephas and John, who seemed to be pillars,
perceived the grace that was given unto Paul, [R551 :
page 4] they gave to him and Barnabas the right hand of fellowship. (vs.
7-9.)
After his private interview with the various Apostles referred to in ver.
2, we read of the public conference of the Apostles and elders and the
church at Jerusalem.
(Acts 15) Peter's speech (vs. 7-11)
shows how he was convinced that not only should the Gospel continue to be
preached to the Gentiles, but also that faith in Christ the Redeemer, without
the works of the Law, was all that was necessary for justification either for
Jew or Gentile, reminding them of the fact that God had given the Holy Spirit
to the uncircumcision as to the circumcision, making no difference.
James' speech (vs. 13-21) was to the same effect. And the
result of the conference was expressed by letter to the various churches (vs.
22-29) commending to them their beloved brother Paul and the truth he
had been preaching.
But to return to Paul's experience in withstanding error and proving his
apostleship, he shows that he was soon met with a new difficulty. Doubtless his
visit to Jerusalem and the harmony of spirit and of faith greatly comforted and
cheered him, but it seems that notwithstanding the decision of the Jerusalem
church as a whole in this matter, there were a few who were determined to hold
on to the error and to exert their influence in advancing it; and their
influence was felt in retarding the progress of truth even among the Apostles
at Jerusalem. After a time Peter came to Antioch, and at first he very properly
treated the Gentile Christians there as brethren, on equal footing with Jews;
but afterwards when some of these came down from Jerusalem, not wishing to
offend them, he separated himself from the Gentiles and ate with those who
still adhered to their Jewish customs, for under the law a Jew might not eat
with Gentiles. Very soon Peter's example had its effect on Barnabas and other
Jews in the church at Antioch,
who before that, had been led to see that there is no difference between
Jew and Gentile, but that all are one in Christ Jesus.
This aroused Paul's righteous indignation, and he withstood Peter
to the face, because he was to be blamed for thus acting deceitfully, and he
says-- right before them all, I exposed his deception and let them know that he
had eaten with the Gentiles before they came, and that though he now wanted to
appear to be in harmony with their ideas, he had been acting to the contrary by
living as do the Gentiles-- eating with them, etc. (Gal.
2:11-21.)
Thus, he says, I had to contend for the faith in Antioch, and now (chap. 3)
"O foolish Galatians, who hath bewitched you that ye should not obey the
truth? This only would I learn of you, Received ye the Spirit by the works of
the law or by the hearing of faith? Are ye so foolish? having begun in the
spirit are ye now made perfect by the flesh? (vs. 1-3.) As many
as are of the works of the law are under the curse; for it is written, cursed
is every one that continueth not in ALL THINGS which are written in the
book of the law to do them." But that no man is justified by the law in
the sight of God is evident. Our only hope then, is in that Christ hath
redeemed us from the curse of the law, being made a curse for us--our
substitute. (vs. 10-13.)
Thus with much reasoning did Paul seek to re-establish the faith of the
Galatian church, in the breadth and efficacy of the ransom, and in the
reliability of his teaching as an Apostle truly called of God to minister unto
them. He then exhorted them to stand fast in the liberty wherewith Christ had
made them free, and not be again entangled with a yoke of bondage.
But these difficulties did not end with the Galatian church. Paul also
found that the Corinthian church had been beset by these false teachers, and
that as a consequence their faith in his Apostleship and teaching was somewhat
shaken. He therefore found it necessary to write to them; for, said he, I fear
lest by any means your minds should be corrupted from the simplicity that is in
Christ. (2 Cor. 11:3.) Now if he that cometh
preacheth another Jesus whom we have not preached, or if ye receive another
spirit which ye have not received, or, in short, if they present another
entirely different Gospel, better than that you have received, ye might do well
to hear them (v. 4); but these do not pretend to bring you a
different and a better Gospel, but rather to pervert the Gospel ye had received
of us. "Such are false Apostles, deceitful workers, transforming
themselves into the Apostles of Christ. And no marvel; for Satan himself is
transformed into an angel of light (as a messenger of truth). Therefore it is
no great thing if his ministers also be transformed as the ministers of
righteousness, whose end shall be according to their works." (vs.
13,15.)
Now as to my Apostleship, I reckon that I was not a whit behind the very
chiefest Apostle. But though I be unpolished in speech, yet not in knowledge,
as you have had opportunity to know. (vs. 5,6.) Truly the signs
of an Apostle were wrought among you. (chap. 12:12.)
In further proof of his Apostleship, Paul speaks of the special
revelations he received which the other Apostles had not received. One very
notable one is referred to in chapter 12:2-4. He was caught away
to the third heaven-- Paradise--the new
Millennial epoch-- and saw things so vividly, that he could not tell whether
physically, or merely mentally, absent from surroundings. This vision showed
him more of the length and depth of God's loving plans for his creatures than
he had ever before known; in fact more than was then DUE to be known, and for this cause said to be "unlawful to utter;" i.e., the
vision was for his own personal instruction and not to be made known to the
Church in general, because not yet due time.
It seems evident that Paul saw clearly the very same things shown
to John in symbolic visions--called Revelations-- the present unfolding of
which (because now due time) is shedding such an effulgence of light
upon the entire word and plan of our Father.
But though not permitted to tell or utter the deep things seen, it yet
proved a blessing to the Church, for Paul's mind being thereby clearly and
strongly guided into truth, he was enabled to write so powerfully and so
clearly on every point of Christian doctrine, that his letters are the
tribunals before which all error is uncovered and reproved. The glories of that
great revelation or vision doubtless tinged and guided the [R552
: page 4] expressions of every letter and every discourse, and are now
helpful in the understanding of the opening symbols of the
"Revelation" by John.
Truly, as Paul said, he was "not a whit behind the very chiefest of
the Apostles," for he had more abundant revelations of God's plan than
they all. But of these he did not boast, though he referred to them as special
proofs of his calling, and for the strengthening of their faith. Neither did he
boast of the greater work he had accomplished over and above the others in
making converts, and in establishing churches. But, he says, "Most gladly
rather will I glory in my infirmities, that the power of Christ may rest upon
me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in
persecutions, in distresses for Christ's sake." (Chap. 12:9,10.)
But, he says, you Corinthians have thought me a fool for glorying in
these things, but you ought to have commended me, for in nothing am I behind
the very chiefest Apostles, though I be nothing; (it is Christ in me.) (v.
11.) You doubtless, thought I sacrificed the dignity of the office of
an Apostle by the things which I suffered for your sake. "Have I committed
an offence in humbling myself that ye might be exalted, because I have preached
to you the Gospel of Christ freely?" I have taken wages of other churches
to do you service. (Chap. 10:7,8.) (He also labored with his own
hands rather than be chargeable to those who had not yet come to appreciate the
value of the Gospel and its ambassador. (1 Cor. 4:12.)
"Seeing that many glory after the flesh, I will glory also,"
but I will glory in the things I have suffered. "In labors I have been
more abundant, (than the other Apostles) in stripes above measure, in prisons
more frequent, in deaths oft. Of the Jews five times received I forty stripes
save one; thrice was I beaten with rods; once was I stoned; thrice I suffered
shipwreck; a night and a day I have been in the deep. In journeyings often, in
perils of waters, in perils of robbers, in perils by mine own countrymen, in
perils by the heathen, in perils in the city, in perils in the wilderness, in
perils in the sea, in perils among false brethren; in weariness and
painfulness, in watchings often, in hunger and thirst, in fastings often, in
cold and nakedness. Beside those things that are without, that which cometh
upon me daily, the care of all the churches. Who is weak and I am not weak? who
is offended and I burn not? The God and Father of our Lord Jesus Christ which
is blessed forevermore knoweth that I lie not. (10:18-31.)
Surely Paul gave full proof of his ministry and Apostleship, which
consisted not only in proclaiming the glad tidings, but also in defending the
truth against the assaults of the adversary to overturn it. We find him also
exhorting Timothy to preach the word without fear of men, to be instant in
season and out of season, (when it suited his convenience and when it
did not,) to reprove, rebuke and exhort with all long-suffering and
doctrine," telling him also that in his own first endeavor to withstand
false doctrine, no man stood with him, but all forsook him.
"Notwithstanding," he says, "The Lord stood with me and
strengthened me, that by me the preaching might be fully known, and that all
the Gentiles might hear." He also warns Timothy against Alexander the
coppersmith, saying, "He did me much harm, of whom be thou aware also, for
he hath greatly withstood our words." (2 Tim.
4:2;14-17.) As we thus view his record, from his conversion to the end
of his life, we must say that Paul was not only the greatest Apostle, but, next
to our Lord, he is the most perfect model of a self-sacrificing spirit that
shines on the sacred records. Without doubt his great usefulness, as well as
his knowledge of God's plan, was due to the fact that with such persevering
effort, he carried out the consecration he had made.
While, as we have seen, the other Apostles did not grow so rapidly in
grace and in knowledge, because more or less fettered by former ideas, and because
at first they did not have an eye so entirely single to the glory of God as did
Paul, yet we would not be understood as underrating in the least, the authority
of their writings, which beyond all doubt were divinely inspired, and probably
frequently beyond their own understanding. Neither would we desire to
under-value the piety and zeal of any of the Apostles. Impulsive Peter seemed
to gain more self-control, and later we find him boldly and freely endorsing
the teaching and course of his "beloved brother Paul." (2 Pet. 3:15.) We find him also afterward warning
the Church against false teachers who would privately endeavor to subvert the
fundamentals of the Gospel, even denying that the Lord bought them, bringing
upon themselves swift destruction, saying that many would follow their
pernicious ways, by reason of whom, the way of truth would be evil spoken of. (2 Pet.
2:1,2.)
We also find John writing to one of the churches and to the
"beloved Gaius," warning them against the evil influence of Diotrephes,
who, "loving to have the pre-eminence among them," received not the
Apostles, speaking against them with malicious words; and having gained
influence over the church in that place, cast out those who received the
Apostles. (3 John 9:10.)
We also find Jude writing to the churches warning them against certain
men who had crept in unawares, turning the grace of God into self-exaltation,
taking advantage of the spread of truth to add to their own influence and
apparent wisdom, and introduce their own false teaching. He wrote to put them
in remembrance of things which they already knew, but from which they were in
danger of being turned aside by these false teachers, exhorting them to
"contend earnestly for the faith once delivered to the saints;" and
while he would have them shun the evil influence of these he exhorts the Church
to make a difference between these wilful enemies of the truth, and those weak
saints who had been partially overcome by them-- "pulling them out of the
fire" (destruction) to which their course was tending.
Though all the Apostles were not so prompt in self-sacrifice as was
Paul, time and discipline proved and polished them, and enduring hardness as
good soldiers, they are ensamples as well as Apostles to the flock. May all the
dear flock consider well the examples and divinely inspired teaching left us,
that we also may war a good warfare, and so run as to obtain that to which we
also have been called. Let us learn from these examples, that those who most
thoroughly lose sight of self and become lost in Christ, and in the seeking and
doing of his will, will be most clearly taught and most abundantly used of the
Master. Paul was the chief of the Apostles because he sacrificed more, and with
greater promptness than the others: "Whosoever of you will be the
chiefest, shall be servant of all."
W.T. R-549c : page 3 - 1883r