Galatians 1:17-24 - Homiletics

Proofs of his entirely independent course after conversion.

The apostle adduces three or four separate facts to prove his independence of the apostles and of Judaic influence.

I. HIS FIRST JOURNEY AFTER HIS CONVERSION WAS NOT TO JERUSALEM . "Neither went I up to Jerusalem to them which were apostles before me." It was very necessary for him to show that he received no instructions from the apostles at the commencement of his ministry, for the Judaists were saying to the Galatians," Ye are the disciples of the apostles; so is Paul; therefore he has no superiority over us." But he did not go to Jerusalem to rehearse his experience or to receive either instruction or authority from them. When he did go, it was not by command of the apostles, but entirely of his own accord, in his reference to them he sets himself strictly by their side, conceding to them no superiority except upon this one point of priority of calling—they were "apostles before me . "

II. HIS FIRST ACT AFTER CONVERSION WAS HIS WITHDRAWAL INTO ARABIA . "But I went into Arabia."

1 . This fact showed that he had at once placed himself completely beyond the reach of human influence. It was a proof of his statement that he did not confer with flesh and blood.

2 . His retirement to Arabia—that is , to the Sinaitic peninsula—was evidently for the purpose of solitary communion with God. There would be a natural yearning, after such a scene as broke his life into two widely sundered parts, to be for a time alone with God, that he might receive in his heart the healing of those wounds which the hand of Divine mercy had inflicted, as well as to learn by revelation the glories of the gospel which was entrusted to him for promulgation among the Gentiles.

3 . This mysterious pause at the beginning of his career lasted a considerable time. It is not possible to say whether it was the whole of three years; for the text merely asserts it was three years from the date of his conversion till his first visit to Jerusalem, and we know that after his conversion he stayed a few days ( ἡμέρας τινάς ) with the disciples at Damascus, and returned again from Arabia to Damascus. Yet it is probable that he was the most part of three years in Arabia, as a sort of substitute, we may suppose, for the three years' personal training of the other apostles under Christ, This period of lonely thought and meditation was as prolific of mighty results as the year's solitude of Luther in the Wartburg, or as the imprisonment of Huss in the castle on the Rhine.

III. HIS FIRST APPEARANCE IN PUBLIC LIFE AFTER THE ARABIAN SECLUSION WAS NOT AT JERUSALEM , BUT AT DAMASCUS . "I went into Arabia, and returned again unto Damascus." It was natural that his career as an apostle should begin at the scene of his gracious call, and nowhere else. That ancient city, with its unbroken history of four thousand years, standing on the great road of communication between Eastern and Western Asia, was a fitting starting-point for the career of one who was to embrace both East and West in the amplitude of his apostolic labours.

IV. HIS FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION . "Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days." For three years, at least, his course was perfectly independent; but his stay was so exceedingly short that there were few opportunities for his receiving instruction from the apostles. He did not see the twelve apostles, only Peter, and James the Lord's brother. The other apostles were probably absent at the time. He naturally sought the acquaintance of Peter, because he was the oldest and most distinguished of the apostles—one, in fact, of "the pillars" ( Galatians 2:9 ); but the language of Paul does not imply that he went to consult him or to receive instruction or authority in regard to his work, but rather, we may suppose, that the two apostles might come to an understanding with regard to the future spheres of their apostolic labour. Peter could influence him but slightly in the matter of Gentile liberty, for he was not himself very clear or decided on the subject. In fact, Peter was not at this time ( Acts 9:29 )very clear about a commission to the Gentiles at all. The apostle's interview with James, who was supposed to represent a strongly Judaic tendency, could not be supposed to bias him in favour of Gentile liberty. The fortnight's sojourn in Jerusalem was long enough to enable Peter to know Paul and to ascertain the true character of his gospel. But the visit was abruptly ended by a plot against the apostle's life ( Acts 9:29 ) and by a vision from heaven ( Acts 22:17-21 ).

V. HIS NEXT MOVEMENT CARRIED HIM FAR FROM JERUSALEM . "Afterwards I came into the regions of Syria and Cilicia." This shows how he left Palestine altogether and passed beyond the reach of Judaean influence. There were Churches in these Cilieian and Syrian regions at a subsequent period; probably founded by the apostle at this very time ( Acts 15:23 , Acts 15:41 ).

VI. HE WAS PERSONALLY UNKNOWN TO THE JUDAEAN CHURCHES , AND ONLY KNOWN BY FAME AS A CONVERTED PERSECUTOR . "And was unknown by face unto the Churches of Judaea which were in Christ. But they had heard only, That he which persecuted us in times past now preacheth the faith which he was once destroying. And they glorified God in me."

1 . He was a stranger to the Judaean Churches ; for, in travelling from Damascus to Jerusalem, after his Arabian seclusion, he visited none of the Churches by the way, but went straight to the metropolis. Then he was so suddenly hurried away from the city that he had no time to become known to the Judaean Churches, while, in any case, he may have thought that, as the destined apostle of the Gentiles, his way did not lie through the Churches of the Jews. He must have become well known to them if he had stood in very intimate relations with the apostles.

2 . Yet he was not a stranger by character and repute ; for the Judaean Churches had already heard of his conversion with joy.

(a) because his talents were no longer perverted to evil;

(b) because they were now employed to build up the faith be was once trying to extinguish in blood;

(c) because nothing but God's grace could change the career of one who was pre-eminently a blasphemer, and persecutor, and injurious.

VII. MARK THE SOLEMN ASSEVERATION OF THE APOSTLE AS TO THESE FACTS . "But as to what I write unto you, behold, before God, I lie not."

1 . The necessity for such a strong declaration shows how unscrupulous were the calumnies of his Judaist enemies. As there could be no witness to most of the facts hereinbefore recited, he can only appeal direct to God.

2 . The passage shows that swearing is not forbidden in Matthew 5:34 , James 5:12 .

3 . As there are exigencies in life to justify a direct appeal to God, it is well that we should be able truthfully to call God to witness upon our conduct.—T.C.