The Self-Drawn Portrait of the Apostle Paul. (11)
June 4, 2014
by Charles H. Welch
#11. Separate Features:
Impatience of formalism, joined with forbearance.
“Here we see . . . . . that impatience of exclusive formalism with which he overwhelms the Judaizers of Galatia, joined with a forbearance so gentle for the innocent weakness of scrupulous conscience.” (Conybeare and Howson).
Impatience usually spells disaster, is a sign of weakness, and is scarcely Christian in its connections. Throughout his epistles the Apostle practices and preaches patience, yet it is no contradiction to speak of his impatience, as is done in the above quotation.
Can we not speak of the “impatience” of the God of all long-suffering, when He says in Isa. i. concerning Judah’s “exclusive formalism”:
“Bring no more vain oblations; incense is an abomination unto Me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts My soul hateth; they are a trouble unto Me; I am weary to bear them” (Isa. i. 13, 14).
This divine impatience is evident throughout the epistle to the Galatians. In the eyes of the Apostle, so intolerable are the inroads of the Judaizers that he is moved to indite the epistle in a manner altogether unusual for him. He omits to praise the Galatians for anything; he omits to thank God for them in any particular. So impatient is he to get at the root of the trouble, so intolerable does it appear that there should have been preached “another gospel”, that he scarcely stops to say, Amen (verse 5) before plunging into the heart of the controversy.
“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel” (Gal. i. 6).
For so doing, even an angel from heaven would merit his anathema. In his impatience with the exclusive formalism that would impose its empty ritual upon the Lord’s freemen Peter is withstood to the face and apostles are called “somewhats”.
“O foolish Galatians, who hath bewitched you” (Gal. iii. 1) he cries.
“Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh?” (Gal. iii. 3).
“After that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?” (Gal. iv. 9).
“Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing” (Gal. v. 2).
“I would they were even cut off which trouble you” (Gal. v. 12).
Here is impatience that is to be envied.
“Such”, says Farrar, “was the epistle to the Galatians; nor can we without some knowledge of what Judaism then was, and what it was daily becoming, form any adequate conception of the daring courage, the splendid originality—let us rather say the inspired and inspiring faith—which enabled the apostle thus to throw off the yoke of immemorial traditions, and to defy the hatred of those among whom he had been trained as a Hebrew and a Pharisee.”
Side by side with this burning impatience is seen that gentles forbearance with which it is joined, and which saves it from harshness and selfishness.
“Brethren, I beseech you, be as I am, for I am as ye are: ye have not injured me at all. Ye know that through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus . . . . . Am I therefore become your enemy, because I tell you the truth?” (Gal. iv. 12-16).
The Apostle calls the Galatians his “little children”, and speaks of travailing in birth again until Christ be formed in them (Gal. iv. 19).
After another attack upon legalism (Gal. iv. 21 - v. 26) he again addresses them as brethren, and again reveals the other side of his character.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. vi. 1, 2).
This alternation of the severe with the tender continues to the end of the epistle. The Apostle takes the pen from the amanuensis and with his own hand restates his charge against those who “desire to make a fair show in the flesh” yet, while so utterly repudiating circumcision, he writes:
“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Gal. vi. 15, 16).
We can be sure that Paul’s fight was for “the truth of the gospel”. He was not a fault-finder; rather would he exercise that toleration which turns a blind eye upon matters of small account. When the blow fell, one realized that it was merited; the subject was serious; that fundamentals were at stake. He cared for no party; “neither circumcision availeth anything, nor uncircumcision”; he travailed again in birth for the forming of Christ; he stood upon the same level as the outcast Gentile—“Be as I am, for I am as ye are”—that is, dead to the law, and alive unto God through Christ (Gal. ii. 19).
Who could be angry at impatience which exhibited such patent selflessness? Whether in gentleness, forbearance, or impatience this man sought only the believer’s highest and best.
---------------------------------
(From The Berean Expositor vol. 33, page 145).
---------------------------------
#11. Separate Features:
Impatience of formalism, joined with forbearance.
“Here we see . . . . . that impatience of exclusive formalism with which he overwhelms the Judaizers of Galatia, joined with a forbearance so gentle for the innocent weakness of scrupulous conscience.” (Conybeare and Howson).
Impatience usually spells disaster, is a sign of weakness, and is scarcely Christian in its connections. Throughout his epistles the Apostle practices and preaches patience, yet it is no contradiction to speak of his impatience, as is done in the above quotation.
Can we not speak of the “impatience” of the God of all long-suffering, when He says in Isa. i. concerning Judah’s “exclusive formalism”:
“Bring no more vain oblations; incense is an abomination unto Me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts My soul hateth; they are a trouble unto Me; I am weary to bear them” (Isa. i. 13, 14).
This divine impatience is evident throughout the epistle to the Galatians. In the eyes of the Apostle, so intolerable are the inroads of the Judaizers that he is moved to indite the epistle in a manner altogether unusual for him. He omits to praise the Galatians for anything; he omits to thank God for them in any particular. So impatient is he to get at the root of the trouble, so intolerable does it appear that there should have been preached “another gospel”, that he scarcely stops to say, Amen (verse 5) before plunging into the heart of the controversy.
“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel” (Gal. i. 6).
For so doing, even an angel from heaven would merit his anathema. In his impatience with the exclusive formalism that would impose its empty ritual upon the Lord’s freemen Peter is withstood to the face and apostles are called “somewhats”.
“O foolish Galatians, who hath bewitched you” (Gal. iii. 1) he cries.
“Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh?” (Gal. iii. 3).
“After that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?” (Gal. iv. 9).
“Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing” (Gal. v. 2).
“I would they were even cut off which trouble you” (Gal. v. 12).
Here is impatience that is to be envied.
“Such”, says Farrar, “was the epistle to the Galatians; nor can we without some knowledge of what Judaism then was, and what it was daily becoming, form any adequate conception of the daring courage, the splendid originality—let us rather say the inspired and inspiring faith—which enabled the apostle thus to throw off the yoke of immemorial traditions, and to defy the hatred of those among whom he had been trained as a Hebrew and a Pharisee.”
Side by side with this burning impatience is seen that gentles forbearance with which it is joined, and which saves it from harshness and selfishness.
“Brethren, I beseech you, be as I am, for I am as ye are: ye have not injured me at all. Ye know that through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus . . . . . Am I therefore become your enemy, because I tell you the truth?” (Gal. iv. 12-16).
The Apostle calls the Galatians his “little children”, and speaks of travailing in birth again until Christ be formed in them (Gal. iv. 19).
After another attack upon legalism (Gal. iv. 21 - v. 26) he again addresses them as brethren, and again reveals the other side of his character.
“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. vi. 1, 2).
This alternation of the severe with the tender continues to the end of the epistle. The Apostle takes the pen from the amanuensis and with his own hand restates his charge against those who “desire to make a fair show in the flesh” yet, while so utterly repudiating circumcision, he writes:
“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Gal. vi. 15, 16).
We can be sure that Paul’s fight was for “the truth of the gospel”. He was not a fault-finder; rather would he exercise that toleration which turns a blind eye upon matters of small account. When the blow fell, one realized that it was merited; the subject was serious; that fundamentals were at stake. He cared for no party; “neither circumcision availeth anything, nor uncircumcision”; he travailed again in birth for the forming of Christ; he stood upon the same level as the outcast Gentile—“Be as I am, for I am as ye are”—that is, dead to the law, and alive unto God through Christ (Gal. ii. 19).
Who could be angry at impatience which exhibited such patent selflessness? Whether in gentleness, forbearance, or impatience this man sought only the believer’s highest and best.
---------------------------------
(From The Berean Expositor vol. 33, page 145).
---------------------------------
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