Tiberius schreef:Fjodor schreef:Tiberius schreef:
De vraag is natuurlijk, wanneer zijn het nog voorafgaande werkingen. Wanneer iemand ontdekt is aan zichzelf en de eisen van Gods gerechtigheid voelt, in ieder geval niet meer. Dan is het een levendgemaakte zondaar die naar Christus gaat zoeken en vluchten. Dat zoeken en vinden kan kort zijn, kan drie dagen en drie nachten duren, maar ook langer.
Pff, noem mij één reformator waar je dit tegenkomt, het liefst met een citaat. Ik geloof niet dat je in staat bent om er daar één van te vinden.
Ik denk allen.
Noem jij maar eens één reformator, die stelt, dat Paulus in zijn doodsstaat drie dagen en drie nachten bad. Of zelfs maar onder de voorbereidende werkingen schaart. Hij had immers nog geen bewuste Christuskennis.
Verplaatsing van de bewijslast, hè, maargoed.
Ik stel dat de reformatoren geen onderscheid maakten in de tijd tussen de levendmaking en de kennis van Crhistus. Dus het is bij Paulus of bij Ananias, of bij Christus.
Als ik Calvijns commentaar lees, dan komt het er volgens mij op neer dat Paulus bij Jezus levend is gemaakt en de kennis aan Christus verkregen heeft.
Calvijn is zich goed bewust van het onderscheid dat gemaakt wordt (in het NT, in het bijzonder Handelingen) tussen het tot geloof komen en het ontvangen van de Heilige Geest. Hij legt dat uit door te stellen dat met het ontvangen van de Heilige Geest bedoeld wordt dat mensen bijzondere gaven ontvangen. Zo in zijn commentaar op H. 8 (waar hij in zijn commentaar op H. 9 naar verwijst)
16. But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force which it hath from the Holy Ghost. In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Titus 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit? (Galatians 3:27.) Therefore, we must not deny but that the Samaritans, who had put on Christ, indeed, in baptism, had also his Spirit given them; and surely Luke speaketh not in this place of the common grace of the Spirit, whereby God doth regenerate us, that we may be his children, but of those singular gifts wherewith God would have certain endued at the beginning of the gospel to beautify Christ’s kingdom. Thus must the words of John be understood, that the disciples had not the Spirit given them as yet, forasmuch as Christ was yet conversant in the world; not that they were altogether destitute of the Spirit, seeing that they had from the same both faith, and a godly desire to follow Christ; but because they were not furnished with those excellent gifts, wherein appeared afterwards greater glory of Christ’s kingdom. To conclude, forasmuch as the Samaritans were already endtied with the Spirit of adoptioni the excellent graces of the Spirit are heaped upon them, in which God showed to his Church, for a time as it were, the visible presence of his Spirit, that he might establish for ever the authority of his gospel, and also testify that his Spirit shall be always the governor and director of the faithful.
Zijn verwijzing naar dit voorgaande in H. 9. Hij zegt hier ook al wat Paulus ontving bij Ananias. Gaven en wijding aan God. Niets over een soort ontvangen van de kennis van Christus.
Having laid his hands upon. We have said elsewhere that this was a solemn, and, as it were, an ordinary thing amongst the Jews, to lay their hands upon those whom they did commend to God. The apostles translated that custom taken from sacrifices to their use, either when they gave the visible graces of the Spirit or when they made any man minister of the Church. To this end doth Ananias lay his hands now upon Paul, partly that he may consecrate him unto God, partly that he may obtain for him the gifts of the Spirit. And though there be no mention made of doctrine in this place yet it shall appear afterwards by Paul’s narration, that Ananias was also commanded to teach him; and by baptism, which was later in order, we gather that he was instructed in the faith. Let the readers note out of the chapter next going before how this ceremony is effectual to give the Spirit, But seeing Paul received the Spirit by the hand of Ananias, the Papists are more than ridiculous, who will have the bishops alone to lay on their hands.
En nu over het tot geloof komen van Paulus.
For although the godly be afraid and tremble at the seeing of God, yet it must needs be that Paul was far more afraid when as he perceived that the divine power of Christ was set full against him.
4. And therefore Luke saith that he fell to the ground. For what other thing can befall man, but that he must lie prostrate and be, as it were, brought to nothing, when he is overwhelmed with the present feeling of God’s glory? And this was the first beginning of the bringing down of Paul, that he might become apt to hear the voice of Christ, which he had despised so long as he sat haughtily upon his horse.
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5. Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ’s disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thoroughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God’s presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape.
[ik maak het 'considered' schuin omdat dat aangeeft dat Paulus zich bewust was van het proces en van de keuze die hij had te maken, F.]
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Furthermore, this history is of great importance to confirm Paul’s doctrine. If Paul had always been one of Christ’s disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned into a sheep, but doth also take to himself a shepherd’s nature, it is as if Christ should bring forth with his hand some angel sent from heaven. For we do not now see that Saul of Tarsus, but a new man framed by the Spirit of God; so that he speaketh by his mouth now, as it were from heaven.
6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart.
[Hij gaf zichzelf om Christus te gehoorzamen. Dit is al de dankbaarheid. F.]
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After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little.
En het commentaar bij Handelingen 22:10
10. What shall I do, Lord? This is the voice of a tamed man, and this is the true turning unto the Lord; when laying away all fierceness and fury, we bow down our necks willingly to bear his yoke, and are ready to do whatsoever he commandeth us. Moreover, this is the beginning of well-doing, to ask the mouth of God; for their labor is lost who think upon repentance without his word. Furthermore, in that Christ appointeth Ananias to be Paul’s master, he doth it not for any reproach, or because he refuseth to teach him; but by this means he meaneth to set forth, and also to beautify the outward ministry of the Church.
We zien dus duidelijk dat hier de gehele bekering van Paulus in de ontmoeting op de weg geplaatst wordt. Zelfs is Paulus al toe aan de dankbaarheid.
Dus ik heb hier in ieder geval één reformator weergegeven die in de geschiedenis van Paulus niet de kennis van Christus bij Ananias stelt. En dat al helemaal niet doet als zijnde een resultaat van een levendmaking drie dagen eerder.
