Soap Box 31- Peter and Paul : Apostles in Contrast – Part III

Paul and His Call to Apostleship

Luke gives three references to Paul and the story of his conversion, calling and commission. Acts 9, 22, 26. Our KJV has Paul described as one "called to be an Apostle". Cf. Rom. 1:1; I Cor.1:1. The words "to be" were added to give a smooth English translation. Paul wants his readers to know that he is a " called apostle". There is a sense in which Paul, then as well as today, wants to be understood as an apostle in his own right, stature and uniqueness. He never battled to gain a place, which some claim ( but never claimed by Paul, himself ) was given to Matthias, wrongfully. The emphasis that Paul wants to give, concerns the question, asked even today : Why Paul ?

If as many claim, the Lord Jesus ascended into Glory, and left in the hands of his followers, the origin, indoctrination and ministry of an 'ekklesia' , a church, the first members being an old group of disciples, those who began to be assembled together, molded and taught during the Lord's earthly ministry, began during the time when John the Baptist was still alive, we ask again : Why then Paul ? cf. Acts 1:21-22.

Why bring all the problems, battles, misunderstandings, and confusion that the calling of Paul has brought into the area of Christian confession ? This is a poor question. The Lord did bring Paul to apostleship. The problems, battles, misunderstandings and confusion should not be said to have come about because the Lord called Paul, but rather because those who call themselves "Christian" have not been able to reconcile their thinking in accord with how the Lord is thinking and operating.

Paul is interested in clarifying the fact that he is not self-appointed or man-appointed. Galatians 1:1 and 1:11-12 give illustration and information on the kind of apostolic office Paul is fulfilling and the kind of official message, the gospel, he is proclaiming.

Gal. 1:1- Paul, an apostle

Not of men or from men as to source

Neither by or through men as a channel or mediation

But by Jesus Christ and God the Father

Gal.1:11-12-That gospel preached by me, I make known to you is

Not according to man, as human origin

Not received from man as a channel

Nor taught it from man as a student

But through revelation of Jesus Christ

The calling, placement and ordaining to apostolic office was not horizontal through men but was vertical, from Christ in heavenly glory to Paul.

William R. Newell in his book, Paul vs. Peter Or, Remarks on GALATIANS I and II (Bible Doctrines Publications, PO Box 564 Comstock Park, MI 49321) gives a challenging apologetic for Paul's distinctive dispensational place in God's program for today. Many may think Newell's position is radical: "Take Romans to Philemon out of the Bible and you are bereft of Christian doctrine." (page 6 )

The "old" Scofield Reference Bible on page 1189 characterizes Paul's epistles as having "a very distinctive character.". These comments grow more distinctive and valuable to the insightful student of the Bible, especially when compared with the dumbed down notes ( according to this writer ) in the New Scofield Reference Bible on page 1209.If you have these two Bibles, take a few moments to complete this assignment : Count the number of times the word, 'alone' is found in the 'old' Scofield Reference Bible and how this word, when left out of the notes in the New Scofield Reference Bible definitely diminishes the distinctiveness of Paul's entire ministry.

[ Disclaimer- There is no attempt to imply that Newell or Scofield hold to this writer's Mid-Acts dispensational position, while making specific references to their writings, quoting from them AND agreeing with them. However, there is the opinion, that Newell and Scofield are inconsistent by not following through as to where a recognition of Paul's very distinctive teachings would/could and should lead a willing, insightful student.]

It should be recognized, that Luke, in Acts 14:4 & 14, only gives to Paul , along with Barnabas, a secondary application of the word 'apostle'. To this writer, that apostolic application stems from the 'sending' the church in Antioch gives to Paul and Barnabas, as well as the Holy Spirit. cf. Acts 13:3 As we consider more scripture, we should be able to see the beginning of a decidedly different and distinct apostolic ministry of Paul, in contrast to Peter.

Acts 9:15 states that "he ( Paul ) is a chosen vessel unto me ( the Lord ), to bear my name before the Gentiles, and Kings, and the children ( sons )of Israel. ( notes : There are not three groups here. There are two : Gentiles with their leaders (kings ) and those of Israel.) Also, notice that Israel is not listed first. ( This writer does not accept the theory that Paul, everywhere in Acts goes to the "Jew first". This verse supports that claim.)

In Acts 22:15, Ananias states that Paul was to be his ( Christ's ) witness unto all men. In the same context, 22:18-21, the Lord tells Paul to get out of Jerusalem, for they ( the Jews and Jerusalem in general at the time of this vision in Acts 9) will not receive thy ( Paul's ) testimony concerning me ( the Lord ). The Lord's final words are : "Depart: for I will send thee far hence unto the Gentiles." 22:21 Once again, it should be noticed that this conversation of Paul and the Lord is recorded in Acts 22, but happened in Acts 9, possibly at Acts 9:26-30. ( note: this is quite different from Acts 1:8 ).

Acts 26:16 says, ".. for I ( the Lord ) have appeared for this [ purpose ] ( singular ) to make thee a minister and a witness both of these things thou sawest me and of the things which I will appear to thee…" There is a singular purpose for two happenings concerning the Lord : what Paul saw, in reference to the Lord and what Paul will see, in reference to the Lord. Acts 26:27, continues, " delivering thee out from the people ( of Israel ) and out from the Gentiles, unto to whom I send thee."

"Now" is not in the text. It cannot therefore, be used to imply that Paul is now in Acts 26, being sent to the Gentiles, rather than in Acts 9, on the road to Damascus when this vision was seen and heard by Paul. Acts 26:18 should be read along with Col. 1:12-14.

These three references to Paul's conversion, calling and commissioning in Acts 9,22 and 26 are in one sense generic. Here is what we mean : Acts 9:15 mentions Gentiles with their kings and the sons of Israel, as the (two) before whom Paul as a chosen vessel is to bear my (the Lord's) name before. Israel is not mentioned 'first'. There is no commentary here, which might color and explain in detail how this may be carried out. The Lord here speaks to Ananias and not to Paul. ( But Ananias then, would then, relate this to Paul)

In Acts 22:13-15, Ananias again, is the one speaking to Paul, concerning what the Lord told him ( told Ananias) about Paul's service to the Lord. Paul was chosen :

To know his (the Lord's) will

To see that Just One

To hear his (the Lord's) voice of his mouth

For thou (Paul) shall be his witness UNTO ALL MEN

Of what thou hast seen AND heard.

As Paul continues to relate his testimony, he mentions, in 22:17-18, it came to pass that he was in Jerusalem and praying in the temple, when the Lord appeared to him in a trance. Paul was to get quickly out of Jerusalem, because they (the Jews) would not receive his testimony concerning the Lord. Paul, (like Peter in Acts 10) argues with the Lord. Then, in Acts 22:21, the Lord orders Paul to depart, for I ( the Lord )will send thee far hence unto the Gentiles. Taken alone, this context seems to say that Paul is to be going to only Gentiles, outside the land of Israel. We must keep in mind, Acts 9:15 and 22:15 which speak of Gentiles and Israel and 'all men'. So, although the immediate context of 22:18, & 21 seems to indicate a ministry apart from Israel and outside Jerusalem and the land, it was NOT a ministry which excluded the Jews.

In fact, Acts 26:17, indicates that Paul is to be delivered "from the people (of Israel) and from the Gentiles, unto whom I send thee…." Paul is sent to both. This is confirmed in the next three verses.

Acts 26:18, gives the purpose of the sending, ( cf Col. 1:12-14) :

To open their eyes

To turn them from darkness to light

From the power of Satan unto God

That they may receive forgiveness of sins

That they may receive an inheritance among them

Which are sanctified by faith that is in me ( the Lord).

In Acts 26:19-20, Paul makes a summary statement of obedience to the heavenly vision as he lists geographical areas of service and witness :

Damascus

Jerusalem

All the coasts/regions/country of Judaea

To the Gentiles

Paul announced/told/shewed that they should :

Repent

Turn to God

Do works meet/suitable/ worthy of repentance.

Paul continues before Agrippa, stating that he continues unto this very day, witnessing to small and great :

Saying,

None other things than those which the prophets and Moses did say should come

Many seem to place a period after 'come', as they begin to interpret Acts 26:22.

Many seem to ignore or forget that there is a verse following.

Many seem to believe that Acts 26:22 is a completion of Paul's thoughts and ideas.

Many seem to believe that Acts 26:23 has NO impact on what Paul says that the prophets and Moses did say should come.

Many seem to believe that Paul only taught Old Testament Theology AND was limited in his preaching to things under the Law of Moses.

But Paul continues on into Acts 26:23 to explain the areas that he stresses before King Agrippa just what the prophets and Moses did say should come, namely :

That Christ should suffer

That he(Christ) should be the first that should

rise from the dead to announce light

both to the people (of Israel) and the Gentiles.

Paul was interrupted here by Festus. There are many indications in Paul's letters, written during Acts, that indeed, he spoke of many things that the prophets and Moses knew nothing about and that this also indicates the Paul was not trying or attempting to explain his total ministry as being limited to only the writings, revelation or truths given by the prophets and Moses.

There are some teachers who use Acts 28:28 as a dispensational line of demarcation for Paul's Gentile ministry. Their emphasis is on the salvation, which was of the Jews ( John 4:22 ) and is said to be now (at Acts 28:28 ) sent unto the Gentiles apart from Israel and/or apart from the instrumentality of the nation Israel as a channel. But the text does not support this position. Paul is actually speaking from the position at Acts 28 and looking back towards the past. The salvation of God WAS SENT unto the Gentiles. ( note : see page 1659 of the Companion Bible for confirmation of "was sent" ) Also, see Acts 13:26 :

"Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent."

Paul also states (at about Acts 20, as he wrote) in Romans 11:11, that "through their ( Israel's) fall salvation is come unto the Gentiles..". He goes on in 11:12, saying, "Now if the fall of them ( Israel ) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles..". A true reading of Romans11:1-5 must be balanced with Romans 11:15, where Paul says, "For if the casting away of them (Israel ) be the reconciling of the world….".

Romans 11:1-2, is actually saying, Hath God, totally, finally and fully, cast away his people ? The answer is, NO ! But God has already cast Israel away as stated in Romans 11:15, casting away them ( Israel ) in part ( Rom 11:25 ) until ( for a time ), which is the opening of the reconciling of the world and the fullness of the Gentiles ( when the number of Gentile conversions reaches its fullness ). The emphasis here is not on a particular chapter and verse, whether in Acts or in Romans, but the emphasis rests on the fact, that by the time Acts 28:28 rolls around, Israel has already been cast away as a channel to be used to bless the Gentiles under any covenant and/or kingdom program related to that nation.

One final consideration needs to be made clear here. When Paul called "the chief of the Jews together" (28:17) he did so, to present his case before them as having committed nothing against the people ( of Israel) or the customs of the Fathers, yet he was delivered prisoner from Jerusalem into the hands of the Romans. These Romans had examined Paul and would have released Paul, because there was no cause of death in Paul's actions. The Jews of Jerusalem were against his release, so Paul made his appeal to Caesar but , not that he had anything to accuse the nation of Israel.

At this point, Paul says, "for this cause ( the reason why he was a prisoner of Rome ) have I called for you", "to see you ", "and to speak to you", "because for the hope of Israel I am bound with this chain". He did NOT call them so that they may listen to him preach a message on the messianic claims of Jesus. This was NOT a case of Paul striving to get to the Jews of Rome, to reach and to preach to them FIRST.

Paul wanted to present his side of the story by showing that he was innocent of any charges, that he had not committed anything against the people of Israel or the customs of the fathers. Paul presented the facts that the Romans had examined him and would have left him go because there was no cause of death in me ( him).

In Paul's final appeal, rather than being against Israel, Paul was for the hope of Israel as he was bound with this chain as a prisoner. Paul was tactfully trying to win a sympathetic ear from these Jews, before he goes to trial. He also is interested in finding out what these Jews may know about his case. Has anything happened since he left Caesarea, that may affect his coming trial. Their response indicates that Paul had these very same concerns by making this inquiry with these Jews.

The Jewish response states that they have not received letters ( of accusations (?) ) out of Judaea concerning Paul, neither had any brethren that came ( out of Judaea ) shewed or spake any harm of thee (Paul). 28:21 Then, they expressed a desire to hear of Paul what he thinks. As concerning this sect, they knew that every where it is spoken against. 28:22

At this point, (28:23) the Jews seem to be in control of any future proceedings as they arrange a day with Paul and there came many ( Jews ) to him into his lodging. It is here, and not before, that Paul is given an opportunity to present his position concerning the hope of Israel, as he " expounded and testified the Kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the prophets, from morning to evening.

There does not seem to be grounds to build a case against the entire nation of Israel, for the actions of these Jews in Rome. In 28:24, it states that some believed the things spoken and some believed not. This is hardly a case for total rejection of the nation here. There is not found here total rejection and unbelief by this particular group of Jews in Rome. Their actions was a mixed bag of belief and unbelief, seemingly evenly divided. This reaction does not seem to merit such harsh and drastic action as demanded by some interpreters of this chapter as a total rejection of the entire nation of Israel located miles from Rome and this rather small group of Jews.

But by the same token, the Jews of the Diaspora had years ago, made a decision to reject going back to the land. They were never considered by the Lord Jesus as worthy of the same warning and invitation to repent and prepare for the coming Kingdom of God given to all those living within the land. None of the disciples of Christ during his ministry before the cross, were sent by Christ Himself outside the land of Israel to reach and to preach to these Jews, nor were these Jews outside the land considered as a necessary part of that nation that must hear, before Israel could be cast away.

It must , also be re-stated and noted, that when Peter and the twelve were preaching in early Acts, 1-12, after the cross, resurrection and Pentecost, there was no effort expended to send apostles/disciples/missionaries and/or preachers outside the land of Israel, to reach these Jews of the Diaspora, as part of the 'uttermost part of the earth'.

Returning to the text in Acts 28:24, notice that some believed and some did not, so WHEN they agreed not among themselves, they departed or were dismissed AFTER Paul gives 'one word', (in closing/farewell) 'Well spake the Holy Spirit by Isaias the prophet unto our fathers,….'.Acts 28:25b Paul makes the same analogy that Stephen does in Acts 7:51, "As your fathers (did) so (do) ye", without actually saying it. Isaiah did not prophesy of these Jews in Rome. Neither is it said that this context is a fulfillment of what Isaiah said. Neither is there here evidence that this is a final and climactic judgment upon nation of Israel in the land of Judaea, as this is spoken to a group of Jews, many miles away from Jerusalem, in Rome.

This is the last recorded confrontation that Luke gives of Paul with any Jews in Acts. But to say more is to take upon one's self the mantle of a prophet.

But there is the truth that if what the fathers did, has a certain result, and if the sons duplicate this performance in the same way, they will also suffer the same results. This is cause and effect. But it is not properly, prophecy fulfilled.

Acts 28:26-27…..Go unto this people, and say, Hearing ye shall hear, and shall not understand, and seeing ye shall see and not perceive: For the heart of this people is waxed gross ( grown dull ) and their ears are dull of hearing and their eyes have they closed: lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

Paul actually does not draw any conclusions, make any judgments or give final pleas than what is given in Acts 28:28:

Be it known therefore unto you, that the salvation of God is (was) sent unto the Gentiles, and that they will hear it.

There could be no understanding by these Jews, concerning a great dispensational change, which would involve the position of the nation of Israel, being set aside or that this process began with them at that very moment. . "The Salvation of God" could not and did not give any intimation that it could equate to "The Mystery". Nor would Paul waste his time and energy to try to speak of these spiritual matters to a possible mixture of believers and unbelievers.

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