servants of Christ.” By nature man responds to legalis tic preaching and is pleased with its preachers. It makes him feel he can do something to obtain merit before God, and therefore what he needs is not a Saviour, but something or some one to help him save himself. I. PERSONAL, 1:11-2:21— PAUL'S APOSTOLIC AU THO R ITY UPHELD Paul’s authority as an apostle is of
well known how he had lived in Juda ism and how eagerly he had followed it, even to persecuting the Church. It was also well known how he had made greater progress in it than any of his own age (vs. 13, 14). But it was also well known that he had been saved neither in it nor by it, but from it. He had been saved, not from idolatry or paganism, but from the very sys tem the false teachers were attempt ing to introduce among the Galatians. Moreover, because his gospel came to him by revelation of Jesus Christ it could not be said that he had re ceived it from the other apostles (vs. 15-20). But when God, who had set Paul apart to be an apostle even from his birth, was pleased to reveal His Son in him it was in order that he might preach Him (not the law) among the Gentiles. Therefore, instead of conferring with the other apostles concerning his preaching, Paul had gone into Arabia, doubtless to have those three years of direct teaching and training from the Lord Himself. Not until the three years were complete did he go to see Peter or other apostles, and then only as a visitor. It was from the risen Lord Himself that his - gospel (and therefore his authority) came, and he could say regarding this ‘‘before God I lie not.” Again, because he had received it by revelation, it was therefore not from the churches in Judea. They had heard of him but had not seen him. But what they had heard concerning him caused them to “glorify God in him” (vs. 21- 24). These were the churches the false teachers were supposed to repre sent. The authority of Paul’s gospel is also seen in the approval of the church at Jerusalem (2:1-5). This church had, at the first church council ever held, declared circumcision to be un necessary for salvation. When the grace of God was first preached at Antioch there arose considerable dis cussion about the matter of circum cision. Because of the sharp difference of opinion certain delegates were ap pointed to go to Jerusalem and lay 34
THE DAY THAT IS TO BE I stand between the day to be A n d the yesterday that's past. I cannot alter that which was, Th ough hating my errors cast. I can't recall embittered words Flown forever far from me, N or can I withdraw the poison barb— Prideful thrust of jealousy. I can't remove the roughshod print W here I trod on your heart. Unheeding then by selfish haste, That you m ight wish a part. Alas, amid the good and bad— The deeds of yesterday, I must confess, I must repent— Attempt to mend my way. I must invoke in Jesus' name, G od's mercy, pure and clean, To wash just now, amend my way— Erasing each ill between. I will today with tender words A new-found love reveal. I too will give to others place, A n d pray G od's balm to heal. O day between, O day of hope, Today belongs to me That I may alter and prepare For the day that is to be.
— R. W . Cooper
necessity bound up with the gospel he preached. If one is established the other naturally follows. His gospel was given to him by revelation of Jesus Christ (1:11-24). He had re ceived it neither from man nor by tradition (vs. 11, 12). It was there fore apart from Judaism, with which Paul was thoroughly familiar. It was
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