Paul’s Revelation of Christ

by
April 8, 2014

by T. Austin-Sparks

It is never our desire to make comparisons between Apostles, and God forbid that we should ever set a lesser value upon any Apostle than that which the Lord has set upon him; yet I think that we are quite right in saying that, more than any other, Paul was, and is, the interpreter of Christ; and if we take Paul as our interpreter, as the one who leads us into the secrets of Christ in a fuller way, we mark how he himself embodies and represents that of which he speaks. It is the man himself, after all, and not just what he says which brings us to Christ in fuller and deeper meaning.

The thing that has been very much pressing upon my own heart in this connection is Paul’s ever-growing conception of Christ. There is no doubt that Paul’s conception of Christ was growing all the time, and by the time Paul reached the end of his earthly life, full, and rich, and deep as it had been, Paul’s vision of Christ was such as to lead him to cry even at that point, “…that I may know him…” Yes, at the beginning it had pleased God to reveal His Son in him, but at the end it was still as though he had known nothing of Christ. He had come to discover that his Christ was immeasurable, beyond his thought and conception, and he was launched into eternity with a cry on his lips: “…that I may know him…”

I believe (and not as a matter of sentiment) that will be our eternal bliss, the nature of our eternity, namely, discovering Christ. Paul as we have said, had a great knowledge of Christ. At best here we find ourselves shrivelling into insignificance every time we approach him. How many times have we read the letter to the Ephesians! I am not exaggerating when I say that if we have read it for years, read it scores, hundreds, or even thousands of times, every sentence can hold us afresh each time we come back to it. Paul knew what he was talking about. Paul’s conception was a large one, but even so he is still saying at the end, “…that I may know him…” I do not think we shall know Christ in fulness immediately we pass into His presence. I believe we are to go on – governed by this word, “the ages to come” – discovering, discovering, exploring Christ. That ever-growing conception of Christ was the thing which maintained Paul in life and maintained Paul’s ministry in life. There was never any stagnation with him. He never came to any point or place where there was the suggestion that now he knew. What he seems to say is this: I do not know anything yet, but I see dimly, yet truly, with the eye of the spirit, a Christ so great, so vast as to keep me reaching out, moving on. I press on; I leave the things which are behind; I count all things as refuse for the excellency of the knowledge of Christ Jesus, that I may know Him! In this growing conception of Christ, Paul moved a long way from the position of the Jewish teacher, or of the Jew himself at his best.

Paul began with the Jewish conception of the Messiah, whatever that was. It is quite impossible to say what the Jewish conception of Christ was. You have indications of what they expected the Messiah to be and to do, but there is nothing to indicate exactly what their conception of the Messiah was in fulness; it was undoubtedly a limited one. There is a great deal of uncertainty betrayed by the Jewish thought beyond a certain point about their long looked for Messiah. Their Messiah represented something earthly and something temporal; an earthly kingdom and a temporal power, with all the earthly and temporal advantages which would accrue to them as people on this earth from His kingdom, from His reign, from His appearing. That is where we begin in our consideration of Paul’s conception of Christ. This Jewish conception, it is true, did not confine the thought of blessing to Israel alone, but allowed that Messiah’s coming was, through the Jews, to issue in blessing to all the nations; yet it was still earthly, temporal, limited to things here. If you read the Gospels, and especially Matthew’s Gospel, you will see that the endeavour of these Gospels, so far as Jewish believers were concerned, was to show that Christ had done three things.

Firstly, how that He had corrected their ideas about the Messiah.

Secondly, how that He had fulfilled the highest hopes that could have been theirs concerning the Messiah.

Thirdly, how that He had far transcended anything that ever they had thought.

You must remember that these Gospels were never written to convince unbelievers. They were written to interpret to believers, to help the faith of believers by interpretation. Matthew’s Gospel, written as it was at a time of transition, was written in order to interpret and confirm faith in Christ by showing what Christ really was, what He really came for, and in that way to correct and adjust their conceptions of the Messiah. Their conceptions of Him were inadequate, distorted, limited, and sometimes wrong. These records were intended to put them right, to show that Christ had fulfilled the highest, and best, and truest Messianic hopes and expectations, and had infinitely transcended them all. You need Paul to interpret Matthew, and Mark, and Luke, and John; and he does it. He brings Christ into view as One in Whom every hope is realised, every possibility achieved. Were they expecting an earthly kingdom, and deliverance and blessing in relation thereto? Christ had done something infinitely better than that. He had wrought for them a cosmic redemption; not a mere deliverance from the power of Rome or any other temporal power, but deliverance from the whole power of evil in the universe – “Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love”. Matthew had particularly stressed the fact of the kingdom, but the Jewish idea of the kingdom with which he was confronted was so limited, so earthly, so narrow. With a new emphasis Paul, by the Spirit, brings into view the nature and immensity of the kingdom of the Son of God’s love.

Now we can see something of what deliverance from our enemies means. We shall not follow that through, but pass on with just that glimpse of it. Such an unveiling as this was a corrective. It revealed a fulfilment in a deeper sense than they had expected, but it was a transcendence of their fullest hope and expectation. Paul interpreted the Christ for them in His fuller meaning and value. He himself had begun on their level. Their conception of Christ had been his own. But after it pleased God to reveal His Son in him a continuous enlargement in Paul’s knowledge of Christ began through an ever-growing unveiling of what He was.

Of course, as Saul of Tarsus, Paul never believed that Jesus of Nazareth was the Messiah. This takes us a step further back in his conception. He believed that Jesus was an impostor, and so he sought to blot out all that was associated with Him in the world.

Paul, then, had to learn at least two things. He had to learn that Jesus of Nazareth was the Messiah, but he also had to learn that Jesus of Nazareth far transcended all Jewish conceptions of the Messiah, all his own ideas, all his own expectations as bound up with the Messiah. He not only learned that He was the Messiah, but that as Messiah He was far, far greater and more wonderful than his fullest ideas and conceptions and expectations. Into that revelation he was brought by the grace of God.