This intimate relation of doctrine and experience gives to Paul's teaching a peculiar warmth and freshness, a vividness of human reality which it everywhere retains, despite its lofty intellectualism and the scholastic form in which it is largely cast. It is theology alive, trembling with emotion, speaking words like flames, forming dogmas hard as rock, that when you touch them are yet glowing with the heat of those central depths of the human spirit from which they were cast up. The collision of the two great Apostles at Antioch shows how the strength of Paul's teaching lay in his inward realization of the truth. There was _life_ behind his doctrine. He was, and for the time the Jewish Apostle was not, acting and speaking out of the reality of spiritual conviction, of truth personally verified. Of the Apostle Paul above all divines the saying is true, _Pectus facit theologum_. And this personal knowledge of Christ, "the master light of all his seeing," began when on the way to Damascus his eyes beheld Jesus our Lord. His farewell charge to the Church through Timothy (2 Tim. i. 9-12), while referring to the general manifestation of Christ to the world, does so in language coloured by the recollection of the peculiar revelation made at the beginning to himself: "God," he says, "called us with a holy calling, according to His purpose and grace, which hath now been manifested by the appearing[18] of our Saviour Christ Jesus, who abolished death and brought life and immortality to light[19] through the gospel, whereunto _I_ was appointed a preacher and apostle. For which cause I also suffer these things. But I am not ashamed: for I _know_ Him in whom I have believed." This manifestation of the celestial Christ shed its brightness along all his path.
[18] Ἐπιφανεία, a supernatural appearance, such as that of the Second Advent.
[19] Φωτίζω, comp. 2 Cor. iv. 6.
II. His assertion of the Divine origin of his doctrine Paul sustains by referring to _the previous course of his life_. There was certainly nothing in that to account for his preaching Christ crucified. "For you have heard," he continues, "of my manner of life aforetime, when I followed Judaism."
Here ends the chain of _fors_ reaching from ver. 10 to 13--a succession of explanations linking Paul's denunciation of the Christian Judaizers to the fact that he had himself been a violent anti-Christian Judaist. The seeming contradiction is in reality a consistent sequence. Only one who had imbibed the spirit of legalism as Saul of Tarsus had done, could justly appreciate the hostility of its principles to the new faith, and the sinister motives actuating the men who pretended to reconcile them. Paul knew Judaism by heart. He understood the sort of men who opposed him in the Gentile Churches. And if his anathema appear needlessly severe, we must remember that no one was so well able to judge of the necessities of the case as the man who pronounced it.
"You have heard"--from whom? In the first instance, probably, from Paul himself. But on this matter, we may be pretty sure, his opponents would have something to say. They did not scruple to assert that he "still preached circumcision"[20] and played the Jew even now when it suited him, charging him with insincerity. Or they might say, "Paul is a renegade. Once the most ardent of zealots for Judaism, he has passed to the opposite extreme. He is a man you cannot trust. Apostates are proverbially bitter against their old faith." In these and in other ways Paul's Pharisaic career was doubtless thrown in his teeth.
[20] Ch. v. 11; comp. 1 Cor. ix. 20; Acts xvi. 3; xxi. 20-26; xxiii. 6.
The Apostle sorrowfully confesses "that above measure he persecuted the Church of God and laid it waste." His friend Luke makes the same admission in similar language.[21] There is no attempt to conceal or palliate this painful fact, that the famous Apostle of the Gentiles had been a persecutor, the deadliest enemy of the Church in its infant days. He was the very type of a determined, pitiless oppressor, the forerunner of the Jewish fanatics who afterwards sought his life, and of the cruel bigots of the Inquisition and the Star-chamber in later times. His restless energy, his indifference to the feelings of humanity in this work of destruction, were due to religious zeal. "I thought," he says, "I ought to do many things contrary to the name of Jesus of Nazareth." In him, as in so many others, the saying of Christ was fulfilled: "The time cometh, when whoso killeth you will think that he is offering a sacrifice to God." These Nazarenes were heretics, traitors to Israel, enemies of God. Their leader had been crucified, branded with the extremest mark of Divine displeasure. His followers must perish. Their success meant the ruin of Mosaism. God willed their destruction. Such were Saul's thoughts, until he heard the protesting voice of Jesus as he approached Damascus to ravage His little flock. No wonder that he suffered remorse to the end of his days.