INTRODUCTION
Outline.
1. The Servants of Men - Pharisees
2. The Servants of Tradition - Patriarchs
3. The Servant of Christ - Paul
Remarks.
1. In our lesson today we are going to be discussing the theme: “Paul, the servant of Christ.” This lesson deals with Paul’s work as the servant of Christ.
2. First, we will consider the servants of men, the Pharisees called also the Judaizers. There were men in the first century who were compelled to oppose the work of Paul. They were men of the Pharisees, known also as the “men from James.” These men sought to thwart Paul’s work among the Gentiles. And when they could not hinder the “obedience of the Gentiles to the faith” they sought to compel them to follow the Law of Moses and the custom of circumcision. They claim, the Gentiles were not fully saved and members of the kingdom of God until they have conformed to the Pharisees’ requirements of faith, grace, circumcision and the Law of Moses. To which Paul violently opposed.
3. Second, we will discuss the servants of traditions, the Patriarchs the Fathers of the Jewish religion. Still yet another group was also against the gospel of Christ, and that was those that held to the traditions of the “fathers.” Paul, like the other Jewish leaders were learned in the “traditions of the father.” These traditions become more important to the Jews than the Law of Moses. It was to these men that Jesus spoke against during His personal ministry. Our Lord declared them to be “hypocrites” who held to the “traditions of men over the commandments of God.” The church must always be on guard against such teachings and teachers.
4. Lastly, we will investigate the servant of Christ, the apostle Paul. He now states that he is the servant of Christ; and not the servant of men. Here he means that his message though abhorred by men, it is the message that God had ordained that he preach. It is the message of grace. The gospel that was preached among the Galatians, believed and obeyed. But now, these babes in Christ had strayed away from the truth as a result of teachers which sought to bring them into the bondage of the flesh. That is, circumcision and the Law of Moses. We might not face a doctrine as this today; but, any message other than the truth of the gospel of Christ, places the believers in jeopardy of “falling from grace.” The servant of Christ proclaims the message of grace without addition or subtraction! This is the message of salvation, hope and eternal life. Let’s consider our first thought – the servants of men, the Pharisees.
BODY OF LESSON
I THE SERVANTS OF MEN - PHARISEES
A. I do not persuade men. Is this Paul’s motive, to serve men or to please God? The man of God cannot seek to “persuade men” to follow a message other than the truth of the gospel. In some situation – men will desire to persuade you to be silent in preaching the truth. You must however stand firm in proclaiming the truth without alteration. This stand will cause you to be out of favor with men pleasers. Notice:
1. First, Peter and John before the council: “But Peter and John answered and said to them, ‘Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard,’” Acts 4:19-20.
2. Further, Peter and the apostles: “But Peter and the other apostles answered and said: ‘We ought to obey God rather than men,’” Acts 5:29. The apostles were not “men pleaser” or “persuaders of men.” They held the truth of Christ more highly than the “favor of men.”
3. Next, Gamaliel, a doctor of Law: “Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men... And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God,” Acts 5:34-39. Gamaliel admonished the council not to interfere with these men; if their work is that of men it would come to nothing. If however, it is of God; then they cannot overthrow it and would be guilty of resisting the will of God.
4. Finally, Paul states to the Corinthians: “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences,” 2 Corinthians 5:10-11. Also: “But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts,” 1 Thessalonians 2:4. He affirms in all these passages that he sought never to be a pleaser or persuader of men – but to be “the servant of Christ.”
B. If one seeks to please men, he cannot be the servant of Christ. These Judaizers, Pharisees and other religious leaders were responsible for the death of Christ; and were seeking to destroy the church of Christ. They through their “own righteousness” sought to be pleasing to God. They were despisers of the “faith of Christ.”
1. Remember Paul’s Letter to the Romans, these men were ignorant of the “righteousness of God,” Romans 10:1-4.
2. Paul declares that “righteousness is obtained, by the faith of Jesus Christ,” Galatians 2:16; Galatians 3:26-27.
3. If righteousness come by the Law, “then Christ is dead in vain,” Galatians 2:20-21.
C. By not seeking to please men, Paul endured hardship from his entire nation, and brought on himself the hatred of the Jewish leadership. The men pleasers of the Pharisees were always seeking to discredit Paul’s apostolic office by saying he was not one of the 12, and therefore, had no authority as an apostle. Notice:
1. First, these are false apostles. Paul declares: “For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan also transform themselves into ministers of righteousness, whose end will be according to their works,” 2 Corinthians 11:13-15.
2. Further, they claimed to be ministers of Christ. Paul asks: “Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often,” 2 Corinthians 11:23.
3. Next, they are false brethren. Paul affirms: “And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you,” Galatians 2:4-5. He speaks here of the false teaching of these men, who came into Galatia in his absence and taught, “another gospel, which is not another,” Galatians 1:6-7; Acts 15:24.
4. Finally, they are false teachers. Peter states: “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber,” 2 Peter 2:1-3. See also Romans 16:17-18.
D. They sought to please men. Those who opposed the “gospel of Christ” in its purity were demanding that the Gentiles be circumcised, to fulfil the teachings of Moses. They were teaching another gospel, not the gospel of Christ. They were seeking to please men, rather than Christ, 1Thessalonians 2:4. Notice:
1. Paul uses the word "men-pleasers," Paul uses the word Gr: aréskô, ar-es'-ko; which conveys “(the idea of exciting emotion); to be agreeable (or by implication, to seek to be so):—please; or [to seek favor of],” 1 Thessalonians 2:4; Colossians 3:22; Ephesians 6:6. [Mine].
2. Paul was accused of being a pleaser of men. It might have been Paul’s own announcements, that were being hurled against him. To the Corinthians he wrote: “To the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some,” 1 Corinthians 9:22. Notice:
a. The Judaizers were claiming that Paul while among the Gentiles brethren, he did not preach or require circumcision of them. On the other hand, while among the Jewish Christians, he preached and required circumcision for the saints to be acceptable to God. They were using his desire to “become all things to all men” to say, that he would preach anything to be a “pleaser of all men;” to both, Jew and Gentile.
b. We cannot have two messages regarding the truth of Christ. We cannot be the “pleasers of men” when standing for the truth of God. We will most likely be considered “an enemy among men when we speak the truth of Christ,” Galatians 4:17. Consider:
1) He states elsewhere in the Letter to the Galatians, “And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased,” Galatians 5:11.
2) They that trouble you. He concludes his argument with: “As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ...But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world,” Galatians 5:12-14.
3) His argument. My continued persecution from these false brethren and apostles affirm that I am not a “persuader or pleaser of men.” Their lack of persecution or fear to preach the cross of Christ; is a clear indication that they are not the “servants of Christ;” but, rather the “persuaders and pleasers of men.”
4) Paul outlines his sufferings and persecutions for the cross of Christ in, 2 Corinthians 11:21-28. Illustrate: Paul’s sufferings for Christ and the gospel.
c. Illustrate: Samuel discussion with King Saul. His disobedience has cause God to become his enemy, “Then Samuel said: ‘So why do you ask me, seeing the LORD has departed from you and has become your enemy?’” See 1 Samuel 28:16.
1) Saul’s disobedience caused the Lord to depart from him and become an enemy unto Him. His rebellion against the commandment of God: “And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou,” 1 Samuel 15:28.
2) These men pleasers were also bringing upon themselves the “anathema of God,” Galatians 1:8-9; 1 Corinthians 16:22.
d. When we depart from the will and pattern of the Lord, we become His enemy. I will gladly become your enemy in standing for the truth. But, I fear to become the enemy of God because I seek to please men, rather than Him.
E. These men-pleasers sought to destroy the gospel of Christ. There were certain factions alive and well in the church of Christ, during this period of church history. They were seeking to destroy the work of Christ; by advancing the Law of Moses and the customs that were a part of Judaism, (circumcision, keeping the Sabbath day, not eating meats, etc.), Acts 15:24. They attributed their teaching to the leaders at Jerusalem. Notice:
1. There are customs and traditions alive and well in the church of Christ today. We will speak to them before we conclude this lesson.
2. The proclaimers of these doctrines; are the “persuaders of men” and, not the “pleasers of Christ.”
3. These teachers of traditions and pleasers of men; cannot be “the servants of Christ.”
4. Many who sit in this assembly are “not the servants of Christ;” but, in truth the teachers of the traditions and commandments of men. They too, are men pleasers! This is stated with kindness; yet it is the truth, and many of this membership are men pleasers. Let us now consider the servants of tradition – the Patriarchs.
II THE SERVANTS OF TRADITION - PATRIARCHS
A. Ye have heard of my manner of life. While Paul was in the Jewish religion, he too was a servant of traditions. In order to show that his gospel did not come from men, he cites his history, of which they knew something about. Paul describes three periods regarding his life in the Jewish religion. Notice:
1. Pre-conversion experience – in Jews’ religion.
a. Conversation in times past, Galatians 1:13-14.
b. Persecuted the church beyond measure.
c. Profited in the Jews’ religion – beyond many of my equal.
d. Exceeding zealous in the traditions of my fathers.
2. Conversion experience - to Christ.
a. When it pleased God, who separated me from my mother’s womb.
b. To called me by His grace, Galatians 1:1; Galatians 1:15.
c. Who called me to be an apostle, (not after men, neither of man, but by Jesus Christ, and God the Father), Galatians 1:1; Romans 1:1.
d. Who separated unto the gospel of God, Romans 1:1.
3. Post-conversion experience - to Christ.
a. To reveal His Son in me, Galatians 1:16; Luke 10:22.
b. That I might preach Him among the Gentiles.
c. Immediately I conferred not with flesh and blood.
d. Neither went I up to Jerusalem to the apostles, Galatians 1:17.
e. But I went into Arabia, and returned again unto Damascus.
B. First, I once persecuted the church of God, Acts 8:3; Acts 9:1-2. He made a concerted effort to destroy Christianity and the church of Christ. Paul speaks of his pre-conversion experiences regarding the persecution of the church of Christ. Notice:
1. Jesus asketh: “Saul, Saul, why persecutest thou me?” Acts 9:4; Acts 22:7; Acts 26:14. It seems clear that although Saul did not personally persecute the Lord; by persecuting the church he was a persecutor of Christ. Jesus said elsewhere:
a. One: “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service,” John 16:2.
b. Two: “And these things will they do unto you, because they have not known the Father, nor me,” John 16:3.
c. Three: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you,” Matthew 5:11-12.
2. Paul states: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth,” Acts 26:9-11. Paul, states that he felt it was necessary to do many things that were contrary to the name of Jesus Christ.
3. To the Galatians: “For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it,” Galatians 1:13.
4. To the Philippians: “Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless,” Philippians 3:6.
5. To Timothy: “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief,” 1 Timothy 1:12-15.
C. Further, I once profited in the Jews' religion. Paul mentions that he made great progress in the Jewish religion, far above many of his contemporaries. He was a Pharisee, was well educated, exceedingly zealous, and reached high standings as a Pharisee. He claimed to be a Pharisee, and a son of a Pharisee, Act 23:6; Acts 26:5; Philippians 3:5-6.
D. Finally, I once excelled in the Traditions of my fathers. He mentions here that he was not zealous in the Law of Moses, but in the traditions handed down by the fathers -which were taught so assiduously and persistently.
1. What were these traditions? "The traditions of the fathers," shows that it is not to be understood generally the traditions of the nation; or the Law of Moses as given to the Israelites at Mount Sinai.
a. These were the writings of the fathers – the religious leaders – that presented their interpretation of the Law of Moses. The Greek word is Gr: “paradosis, a giving over," either by word of mouth or in writing; then that which is given over, i.e. tradition, the teaching that is handed down from one to another, the fathers.
1) The word does not occur in the Hebrew Old Testament, or in the Septuagint or the Apocrypha manuscripts.
2) It is found 13 times in the New Testament a few of which we will discuss later.
b. The traditions, are the “teachings of the rabbis" and their interpretations of the Law, which made void the commandments of God, in their daily rituals and religious practices.
c. These writings are similar to our modern day – Commentaries. These are the writings of our modern day scholars; which represents their interpretations of the Old and New Testament Scriptures.
2. Jesus illustrates the Jews interpretation and application of the writings of Moses during his rebuke of the Scribes and Pharisees during his personal ministry. Notice:
a. Pharisees’ tradition of washing their hands: “Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, why do thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread,” Matthew 15:1-2; Mark 7:1-5. They questioned why Jesus disciples did not wash their hands before eating.
b. Jesus’ response to the Pharisees: “He answered and said unto them, well hath Esaias prophesied of you hypocrites, as it is written, this people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition,” Mark 7:6-9. Also: “But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?” See Matthew 15:3.
c. Jesus’ declaration to the Pharisees: “Ye hypocrites, well did Esaias prophesy of you, saying, this people draweth nigh unto me with their mouth, and honoureth 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,” Matthew 15:7-9. Also: “And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition,” Mark 7:9.
d. What are some of our traditions? Let me mention a few. Notice:
1) The husband of one wife. What does this mean? See 1 Timothy 3:2; Titus 1:6; 1 Timothy 5:8. Does this mean one marriage; or one wife at a time in marriage?
2) One must return to their “first spouse” after conversion, if not scripturally divorced. Where is this teaching written in the New Testament? See Deuteronomy 24:1-4.
3) Guilty party in a divorce for the “exception” cannot remarry, Matthew 5:32; Matthew 19:9. This was not a part of the Lord’s discussion on marriage and divorce. This is a tradition of the fathers. (For our new members we have discussed this in a lesson entitled: Marriage, Divorce and Remarriage.) Obtain a copy of that lesson or CD for your spiritual education and edification.
4) God does not hear a sinner’s prayer. What does this mean? What about Cornelius and Saul? How do we reconcile this position with the scriptures? See John 9:31; Acts 10:31; Acts 9:11-12.
5) The evangelist has the “oversight” of the church; not the elders. Where is that written? See Acts 20:28-32; 1 Peter 5:1-4. I would encourage you to obtain the CD discussing this issue entitled: “Paul’s Charge to Timothy.” We addressed this notion in great depth.
e. What are some of their traditions? Let me point out a few. Notice:
1) The “sinner’s prayer.” Where is this written? Where has any of the apostles stated, inferred, or commanded such practice in the scripture?
2) Saved by “faith only.” How do we reconcile James 2:24-26; Romans 4:1-5; James 2:21-23. Was Abraham declared righteous by his faith alone? Did God require obedience in the offering of his son Isaac? See Genesis 22:2; Genesis 22:10-12; Genesis 22:19.
3) Baptism is not essential to salvation. Where is this written in the Bible? This is one of the tradition of men; not the teaching of Christ. Reference: (The Standard Manual for Baptist Churches, Edward T. Hiscox, D.D.), Note 8, page 21.
4) Baptism is for the remission of sins. This teaching of the New Testament on “baptism” is rejected by Baptist Pastors and many other denominational leaders. This teaching is the doctrine of Christ. Baptist Pastors’ reject this truth. Reference: "We do utterly repudiate the dogma of baptismal regeneration." Reference: (The Standard Manual for Baptist Churches, Edward T. Hiscox, D.D.), Note 8, page 21.
5) Communion observed monthly rather than “upon the first day of the week,” Acts 20:7; 1 Corinthians 11:23-30; 1 Corinthians 16:1-2. How is it that the teachers of traditions can understand “upon the first day of the week” in the contribution means every Sunday; but miss this simple truth in regards to the communion? The frequency of communion, “upon the first day of the week” as outlined in the New Testament; is rejected by Baptist Pastors and many other denominational leaders.
6) Women pastors. Where in the New Testament has a minister, evangelist or pastor-teacher ever been a woman? In the Baptist Denomination and others religious groups this practice is authorized. However, it is not a New Testament practice. In Paul’s instruction on pastors to Timothy he begins by stating: “This is a true saying, If a man desire the office of bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife,” 1 Timothy 3:1-2; Titus 1:6. How can she (a woman pastor) “be the husband of one wife?” This is another “tradition and commandment of men.”
7) Conclusion: When one receive any guidance or instruction regarding the practices of the New Testament church outside of the Bible; he is teaching, preaching and practicing the “traditions and commandments of men.”
E. Our Lord condemned these Jewish traditions. The Lord stood in condemnation to the Pharisees and the Jewish traditions. Christ stands in condemnation of our traditions also today. Paul once enlightened in the religions of the Jews and the traditions of the fathers, Matthew 15:2; Mark 7:3; Mark 7:13.
1. Jesus’ condemnation of Pharisees: “Woe unto you, Scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves,” Matthew 23:15. Also: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” Matthew 23:33. Illustrate: Shut Up The Kingdom of God, among men and women.
2. The Scribes and Pharisees followed the “traditions of the fathers;” rather than the “Law of Moses, the Prophets and the Psalms” in their religious rituals. The writings of the fathers were held higher or exalted over the writings of Moses.
a. Too often, we also find ourselves establishing our faith and doctrine from one of more interpretations of the writers of our Modern Day Commentaries, rather than as a result of our “search of the scriptures” and the word of God, John 5:39; Acts 17:11; 2 Timothy 2:15; 2 Timothy 3:14-17.
b. We make void the word of God; in order to practice and satisfy our position of faith or religious standing.
c. Here is how we apply this teaching. Does your minister or pastor avoid including “repentance, confession of faith and baptism” as necessity for salvation, because they are absent in the New Testament; or in the writings of the traditions of their fathers?
3. Traditions of the apostles: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle,” 2 Thessalonians 2:15. We have a charge to hold fast the “traditions and teachings of the apostles,” Acts 2:42. And to “Stand fast in the liberty wherewith Christ has made us free; and not to be entangled again with the yoke of bondage,” Galatians 5:1; Galatians 5:4. Finally, let’s consider the servant of Christ – the apostle Paul.
III THE SERVANT OF CHRIST - PAUL
A. The gospel which was preached by me is not after to man. It is not preached to please man, nor is it of human origin.
B. For I neither received it of man, neither was I taught it. It could not be of man, for it did not come to him from man. Notice:
1. I conferred not with flesh and blood. He did not go to men to learn more, or for their counsel regarding the message of the gospel of Christ.
2. Neither went I...to them which were apostles. He did not seek those who were apostles before him at Jerusalem to be taught.
3. I went into Arabia. This is the only place where this fact is mentioned. Like Moses and Elijah, he spent a season, perhaps for reflection, communion with God, and preparation, amid the Arabian solitudes.
4. I then returned to Damascus. Here he probably did his first preaching, Acts 9:20-22. Arabia lay south and east of Palestine, extending to the vicinity of Damascus.
C. No preacher or apostle taught it to him, but it came by a direct revelation of Christ.
1. Then after three years. Three years after conversion. This journey to Jerusalem, hurried by persecution at Damascus, 2 Corinthians 11:32. He went to see Peter. It is most certain, that Paul had probably never met Peter before this visit. He desired to form his acquaintance; and perhaps discuss his work of Christ, in Damascus and Arabia.
2. Remained fifteen days. He then remained with Peter only fifteen days, not long enough to have been taught the gospel by Peter, if that had been the purpose of his visit.
3. Other of the apostles he saw not at all. The other apostles were probably absent due to their work among churches of Judea, Acts 9:31.
4. Save James. Not James the brother of John, an apostle, but James, "the brother of the Lord," named in, Acts 12:17; Acts 15:13; Acts 21:18. Notice:
a. This James was not one of the Twelve, but rose to great dignity and influence in the church at Jerusalem. He was one of the leaders in the Sect of the Pharisees.
b. He is called here, "the brother of the Lord," to distinguish him from "James, the son of Zebedee"; and "James, the son of Alpheus"; who both were of the Twelve apostles of Christ. This James was an apostle.
D. Received it by revelation. The first revelation to Paul was given on his way to the city of Damascus, Acts 26:13-18. This revelation of Christ was to inform Saul of whom “he was persecuting” – and that was Jesus Christ. Notice:
1. By the revelation of Jesus Christ--Translated, "by the revelation of [that is, from] Jesus Christ." By revealing the revelation to Paul, this probably took place during the three years, in part of which he sojourned in Arabia, Galatians 1:17-18.
a. Many suggest this took place in the vicinity of the scene of the giving of the Law; Mount Sinai, a fit place for such a revelation of the Gospel of grace, which now supersedes the Law of Moses, Galatians 4:25; John 1:17.
b. This doctrine of grace: “Was not after man. Neither did he receive it of man, neither was he taught it, but came by the revelation of Jesus Christ,” Galatians 1:11-12.
2. He, unlike other Pharisees being an apostle immediately recognized the difference of Christianity to the Mosaic Law. The other members of the church from the “sect of the Pharisees and the Judaizers,” were attempting to combine both together (the Law and Christianity); for they taught it was “Needful to circumcise them (the Gentiles), and to command them to keep the Law of Moses, in order to be saved,” Acts 15:1-5; Acts 15:24.
3. But Paul received the gospel of Christ by revelation, Galatians 1:12; Galatians 1:16. I present the following as a chronology of Paul’s revelations and visits to Jerusalem. Notice:
a. First, a vision of the Lord Jesus on the road to Damascus, Acts 9:5; Acts 9:17; Acts 22:18; Acts 26:13-18. There were also other revelations, 2 Corinthians 12:1. (This was about A.D. 37.) Consider:
1) Ananias, Saul’s first teacher, though universally esteemed for his legal piety; was not likely the one to have taught him regarding the Grace of God over the Law of Moses. This doctrine would cause a tremendous debate among the brethren at Jerusalem. It would be Paul and Barnabas that would help resolve this debate and unify the church.
2) This severance was partially recognized after the martyrdom of Stephen, some have suggested; as a result of those that were “scattered abroad,” Acts 8:4; Acts 11:19-21.
b. Further, time in the Arabian Desert, Galatians 2:17. (This however seems to have been a revelation after the one he had received in Damascus before and during his conversion.) Paul speaks of this revelation as his “call by grace into the apostleship of Jesus Christ,” Galatians 1:15; Romans 1:1; 1 Corinthians 1:1.
c. Next, his first visit to Jerusalem. “Then after three years I went up to Jerusalem,” Galatians 1:18-20; Acts 9:26-32. His purpose was to see “Peter and abode with him 15 days.” This visit to Jerusalem was probably expedited by the persecutions brought on him by the Jews as a result of his preaching in Damascus, Acts 9:23-25; 2 Corinthians 11-32-33. (This was about A.D. 40.)
d. Again, his second visit to Jerusalem. He took relief to the “poor saint in Judea,” Acts 11:28-30; Acts 12:35. (This was about A.D. 44.)
e. Finally, his third visit to Jerusalem. “Then fourteen years later I went up to Jerusalem by revelation,” Galatians 2:1-2; Acts 15:1ff. (This was about A.D. 51.) Some 14 years after his conversion. Notice:
1) Thus, Paul is the recipient of the Gospel by the revelation of Jesus Christ. He went by revelation to Jerusalem; “taking Barnabas, Titus and certain others with him,” Galatians 2:1-2; Acts 15:2.
2) Though he had received no instruction from the apostles; but from the Holy Ghost, yet when he met with the other apostles; his Gospel was in line with their message.
3) After the Jerusalem conference Paul describes their acceptance of him and Barnabas:
a) First, “For they who seemed to be somewhat in conference added nothing to me: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:).”
b) Further, “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.”
c) Finally, “Only they would that we should remember the poor; the same which I also was forward to do,” Galatians 2:6-10. See also, Acts 15:6ff; to obtain a better understanding of the heated discussion that took place in Jerusalem during this debate.
d) Conclusion: The apostles before Paul did not at any time impart one part of the message of the gospel unto him. He had received it entirely “by the revelation of Jesus Christ.” Therefore, his message of grace and salvation was not inferior to that of the other apostles, although the “men from James and the sect of the Pharisees” had alleged that this was the case with the gospel Paul preached. The other Apostles on the other hand “gave him and Barnabas the right hand of fellowship,” Galatians 2:9. The obvious question then is this: “what did Paul receive by revelation?”
E. Paul’s revelation of Jesus Christ. Before we conclude this lesson we must address in clear language what the Apostle Paul affirms he had received by the Revelations of Christ. We will consider his writings to the church regarding these revelations. To understand his “revelations” and how to apply it unto our preaching today, we need to consider three references to the “revelation of Jesus Christ.” Notice:
1. First, Paul’s Letter to the Romans: “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ forever. Amen,” Romans 16:25-27. Consider:
a. He is able to stablish you – “according to my gospel, and the preaching of Jesus Christ.”
b. According to the “mystery, kept secret since the world began.”
c. But “now is made manifest and by the scriptures of the prophets.”
d. According to the “commandment of the everlasting God.”
e. Made known “to all nations for the obedience of faith,” Romans 1:5.
2. Further, Paul’s Letter to the Ephesians: “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ), Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power,” Ephesians 3:1-7. Notice:
a. If ye have heard of the “dispensation of the grace of God.”
b. Which is “given unto me to you-ward.”
c. How that “by revelation he made known to me the mystery.”
d. As I “wrote afore in few words.”
e. Whereby “when ye read, ye may understand my knowledge in the mystery of Christ.”
f. Which in “other ages was not made known unto the sons of men.”
g. As it is now “revealed unto his holy apostles and prophets by the Spirit.”
h. That the Gentiles should be:
1) Fellow heirs, and of the same body, and”
2) Partakers of His promise in Christ by the gospel.”
3) Illustrate: I Don’t See It Like That. “You ain’t been reading.”
h. Whereof “I was made a minister, according to the gift of the grace of God.”
i. Given “unto me by the effectual working of His power.”
3. Finally, Paul’s Letter to Titus: “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour,” Titus 1:1-4.
a. Paul, “a servant of God, and an apostle of Jesus Christ.”
b. According to the:
1) Faith of God’s elect, and”
2) The acknowledging of the truth which is after godliness”
3) In hope of eternal life”
c. Which “God, that cannot lie, promised before the world began.”
d. But “hath in due times manifested His word through preaching,”
e. Which is “committed unto me according to the commandment of God our Saviour.”
4. Summary: The revelation of Jesus Christ unto Paul was for these three purposes as revealed through his writings:
a. To standardize the preaching of “obedience of faith” or to the “obedience of the faith.”
b. To reveal that the Gentiles were “fellow heirs of the same body (the church), and partakers of His (God’s) promise in Christ by the gospel.”
c. To certify Paul’s apostleship and message was in accord to the “faith of God’s elect - (the common faith), and the acknowledging of the truth which is after godliness, in hope of eternal life.”
5. Conclusion: Any alteration of this message whether with knowledge or without knowledge; yields the same “anathema or curse of God” today, as it was during the preaching of the gospel of Christ by Paul and the other apostles. There can be no other message or revelation that can claim to afford the same blessings as that of the gospel of Christ. To profess such is true is to “annul the work of Christ at Calvary; and the preaching of the grace of God as outlined in the revelation of Jesus Christ.” As I conclude let me review what we discussed.
CONCLUSION
A. Outline.
1. The Servants of Men – Pharisees
2. The Servants of Tradition – Patriarchs
3. The Servant of Christ - Paul
B. Summarize main points.
1. First, we considered the servants of men, the Pharisees called also the Judaizers. There were men in the first century who were compelled to oppose the work of Paul. They were men of the Pharisees, known also as the “men from James.” These men sought to thwart Paul’s work among the Gentiles. And when they could not hinder the “obedience of the Gentiles” they sought to compel them to follow the Law of Moses, and the custom of circumcision. They claim, the Gentiles were not fully saved and members of the kingdom of God until they have conformed to the Pharisees’ requirements of faith, grace, circumcision and the Law of Moses. To which Paul violently opposed.
2. Second, we discussed the servants of traditions, the Patriarchs the Fathers of the Jewish religion. Still yet another group was also against the gospel of Christ, and that was those that held to the traditions of the “fathers.” Paul, like the other Jewish leaders were learned in the “traditions of the fathers.” These traditions become more important to the Jews than the Law of Moses. It was to these men that Jesus spoke against during His personal ministry. Our Lord declared them to be “hypocrites” who held to the “traditions of men over the commandments of God.” The church must always be on guard against such teachings and teachers.
3. Lastly, we investigated the servant of Christ, the apostle Paul. He now states that he is the servant of Christ; and not the servant of men. Here he means that his message though abhorred by men, it is the message that God had ordained that he preach. It is the message of grace. The gospel that was preached among the Galatians, believed and obeyed. But now, these babes in Christ had strayed away from the truth as a result of teachers which sought to bring them into the bondage of the flesh. That is, circumcision and the Law of Moses. We might not face a doctrine as this today; but, any message other than the truth of the gospel of Christ, places the believers in jeopardy of “falling from grace.” The servant of Christ proclaims the message of grace without addition or subtraction! This is the message of salvation, hope and eternal life.
C. Invitation. Present the plan of salvation. H, B, R, C, B.
D. Exhortation.
E. Motivation.
