Difference between revisions of "Paul"

<p> Through his evangelistic activity, church leadership, theological insights and extensive writings, Paul had an immeasurable influence on the development of Christianity. He spread the gospel and planted churches regardless of national or racial barriers, and in so doing he changed the traditional views of God-fearing people. He interpreted Christ’s life and developed Christ’s teachings in a way that provided a firm theological framework for [[Christian]] faith and practice. </p> <p> Background and conversion </p> <p> Paul’s original name was Saul. He was a full-blooded Jew, born in [[Tarsus]] in south-east Asia Minor (Acts 9:11; Acts 22:3; Philippians 3:5). He inherited from birth the privilege of [[Roman]] citizenship (Acts 16:37; Acts 22:26-28; see ROME), and he grew up to speak, read and write Greek and [[Hebrew]] fluently (Acts 21:37; Acts 21:40). The Greek influence in his education gave him the ability to think clearly and systematically, and the Hebrew influence helped to create in him a character of moral uprightness (Philippians 3:6). </p> <p> As a religiously zealous young man, Paul moved to Jerusalem, where he received instruction in the [[Jewish]] law according to the strict traditions of the Pharisees. His teacher was the prominent rabbi, [[Gamaliel]] (Acts 22:3; Acts 23:6; Acts 26:5). Like all Jewish young men he learnt a trade, in his case, tent-making (Acts 18:3). </p> <p> [[Zeal]] for the Jewish law stirred up Paul against the Christians. He considered that [[Stephen]] was a rebel against the law and that therefore he deserved execution (Acts 6:13; Acts 7:58; Acts 8:1; Philippians 3:6). With the support of the Jewish [[Council]] (the Sanhedrin), Paul then led the persecution against the Christians, imprisoning men and women alike (Acts 8:3; Acts 9:1-2; Acts 26:10-11; Galatians 1:13; 1 Timothy 1:13). </p> <p> Paul considered the [[Christians]] to be guilty of blasphemy in believing in a [[Messiah]] who died on a cross; for a person who died on a cross was under God’s curse (Acts 26:11; Galatians 3:13). But while on the way to [[Damascus]] to capture Christians, Paul had a dramatic experience that changed him completely. Jesus’ personal revelation to Paul convinced him that Jesus was alive (Acts 9:3-5; Acts 22:14; Acts 26:8; Acts 26:15; 1 Corinthians 9:1). This meant that Jesus was no longer under God’s curse. He had died, not because he was a lawbreaker, but because he willingly bore the curse on behalf of those who were. Jesus’ resurrection was now the unmistakable evidence of God’s approval of him (Romans 1:4; Galatians 3:13; Galatians 6:14). </p> <p> Linked with Paul’s conversion was the Lord’s revelation that he intended to use Paul as his messenger to the [[Gentiles]] (Acts 9:15; Acts 26:15-18; Galatians 1:11-16). From that time on, Paul never ceased to wonder at the work of God in saving the opponent of [[Christianity]] and turning him into an ambassador for Christianity. It gave Paul an appreciation of the grace of God that affected every aspect of his life (1 Corinthians 15:8-10; Ephesians 3:8; 1 Timothy 1:12-17). (The date of Paul’s conversion was about AD 32.) </p> <p> [[Preparation]] for future ministry </p> <p> After his conversion, Paul remained for a while in Damascus, trying to convince the [[Jews]] that Jesus was Lord and Messiah. Part of the next three years Paul spent in Arabia, after which he returned to Damascus. When violent opposition from the Jews threatened his life, he escaped to [[Jerusalem]] (Acts 9:22-26; Galatians 1:17-18). Most of the Christians in Jerusalem doubted whether Paul’s conversion was genuine. Not so Barnabas. After he introduced Paul to Peter and James the Lord’s brother, the tension eased (Acts 9:26-28; Galatians 1:19-20). But attempts by the Jews on his life again forced him to flee. He sailed from [[Caesarea]] to northern Syria, from where he went overland through [[Cilicia]] to Tarsus (Acts 9:29-30; Acts 22:17-21; Galatians 1:21). </p> <p> Paul’s next visit to Jerusalem was eleven years later (cf. Galatians 1:18; Galatians 2:1). Little is known of those eleven years, though they must have been important years of preparation for Paul’s future work. Paul spent the final year of this preparation period at [[Antioch]] in Syria. In response to an invitation from Barnabas, he had come from Tarsus to help the newly formed Antioch church (Acts 11:25-26). At the end of the year, Paul and [[Barnabas]] took a gift of money from Antioch to Jerusalem to help the poor Christians there (Acts 11:29-30; Galatians 2:1). </p> <p> Peter, John and James the Lord’s brother, as representatives of the Jerusalem church, received the gift from the Antioch church and expressed their complete fellowship with the mission of Paul and Barnabas to the Gentiles (Galatians 2:9-10). Paul and Barnabas then returned to Antioch, taking with them the young man John Mark (Acts 12:25). </p> <p> [[Breaking]] into new territory </p> <p> Having a desire to spread the gospel into the unevangelized areas to the west, the Antioch church sent off Paul and Barnabas as its missionaries (Acts 13:1-2; about AD 46). [[Accompanied]] by John Mark (who had gone with them as their assistant), Paul and Barnabas went first to Cyprus, where they proclaimed the message from one end of the island to the other (Acts 13:4-6). </p>

<p> was born at Tarsus, the principal city of Cilicia, and was by birth both a Jew and a citizen of Rome, Acts 21:39; Acts 22:25 . He was of the tribe of Benjamin, and of the sect of the Pharisees, Php_3:5 . In his youth he appears to have been taught the art of tent making, Acts 18:3; but we must remember that among the Jews of those days a liberal education was often, accompanied by instruction in some mechanical trade. It is probable that St. Paul laid the foundation of those literary attainments, for which he was so eminent in the future part of his life, at his native city of Tarsus; and he afterward studied the law of Moses, and the traditions of the elders, at Jerusalem, under Gamaliel, a celebrated rabbi, Acts 22:4 . St. Paul is not mentioned in the Gospels; nor is it known whether he ever heard our Saviour preach, or saw him perform any miracle. His name first occurs in the account given in the Acts of the martyrdom of St. Stephen, A.D. 34, to which he is said to have consented, Acts 8:1 : he is upon that occasion called a young man; but we are no where informed what was then his precise age. The death of St. Stephen was followed by a severe persecution of the church at Jerusalem, and St. Paul became distinguished among its enemies by his activity and violence, Acts 8:3 . Not contented with displaying his hatred to the Gospel in Judea, he obtained authority from the high priest to go to Damascus, and to bring back with him bound any Christians whom he might find in that city. As he was upon his journey thither, A.D. 35, his miraculous conversion took place, the circumstances of which are recorded in Acts ix, and are frequently alluded to in his epistles, 1 Corinthians 15:9; Galatians 1:13; 1 Timothy 1:12-13 . </p> <p> Soon after St. Paul was baptized at Damascus, he went into Arabia; but we are not informed how long he remained there. He returned to Damascus; and being supernaturally qualified to be a preacher of the Gospel, he immediately entered upon his ministry in that city. The boldness and success with which he enforced the truths of Christianity so irritated the unbelieving Jews, that they resolved to put him to death, Acts 9:23; but, this design being known, the disciples conveyed him privately out of Damascus, and he went to Jerusalem, A.D. 38. The Christians of Jerusalem, remembering St. Paul's former hostility to the Gospel, and having no authentic account of any change in his sentiments or conduct, at first refused to receive him; but being assured by Barnabas of St. Paul's real conversion, and of his exertions at Damascus, they acknowledged him as a disciple, Acts 9:27 . He remained only fifteen days among them, Galatians 1:18; and he saw none of the [[Apostles]] except St. Peter and St. James. It is probable that the other Apostles were at this time absent from Jerusalem, exercising their ministry at different places. The zeal with which St. Paul preached at Jerusalem had the same effect as at Damascus: he became so obnoxious to the [[Hellenistic]] Jews, that they began to consider how they might kill him, Acts 9:29; which when the brethren knew, they thought it right that he should leave the city. They accompanied him to Caesarea, and thence he went into the regions of Syria and Cilicia, where he preached the faith which once he destroyed, Galatians 1:21; Galatians 1:23 . </p> <p> [[Hitherto]] the preaching of St. Paul, as well as of the other Apostles and teachers, had been confined to the Jews; but the conversion of Cornelius, the first Gentile convert, A.D. 40, having convinced all the Apostles that "to the Gentiles, also, God had granted repentance unto life," St. Paul was soon after conducted by Barnabas from Tarsus, which had probably been the principal place of his residence since he left Jerusalem, and they both began to preach the Gospel to the Gentiles at Antioch, A.D. 42, Acts 11:25 . Their preaching was attended with great success. The first Gentile church was now established at Antioch; and in that city, and at this time, the disciples were first called Christians, Acts 11:26 . When these two Apostles had been thus employed about a year, a prophet called [[Agabus]] predicted an approaching famine, which would affect the whole land of Judea. Upon the prospect of this calamity, the Christians of Antioch made a contribution for their brethren in Judea, and sent the money to the elders at Jerusalem by St. Paul and Barnabas, A.D. 44, Acts 11:28 , &c. This famine happened soon after in the fourth or fifth year of the [[Emperor]] Claudius. It is supposed that St. Paul had the vision, mentioned in Acts 22:17 , while he was now at Jerusalem this second time after his conversion. </p> <p> St. Paul and Barnabas, having executed their commission, returned to Antioch; and soon after their arrival in that city they were separated, by the express direction of the Holy Ghost, from the other Christian teachers and prophets, for the purpose of carrying the glad tidings of the Gospel to the Gentiles of various countries, Acts 13:1 . Thus divinely appointed to this important office, they set out from Antioch, A.D. 45, and preached the Gospel successively at Salamis and Paphos, two cities of the isle of Cyprus, at Perga in Pamphylia, Antioch in Pisidia, and at Iconium, Lystra, and Derbe, three cities of Lycaonia. They returned to Antioch in Syria, A.D. 47, nearly by the same route. This first apostolical journey of St. Paul, in which he was accompanied and assisted by Barnabas, is supposed to have occupied about two years; and in the course of it many, both Jews and Gentiles, were converted to the Gospel. </p> <p> Paul and Barnabas continued at Antioch a considerable time; and while they were there, a dispute arose between them and some Jewish Christians of Judea. These men asserted, that the Gentile converts could not obtain salvation through the Gospel, unless they were circumcised; Paul and Barnabas maintained the contrary opinion, Acts 15:1-2 . This dispute was carried on for some time with great earnestness; and it being a question in which not only the present but all future Gentile converts were concerned, it was thought right that St. Paul and Barnabas, with some others, should go up to Jerusalem to consult the Apostles and elders concerning it. They passed through [[Phenicia]] and Samaria, and upon their arrival at Jerusalem, A.D. 49, a council was assembled for the purpose of discussing this important point, Galatians 2:1 . St. Peter and St. James the less were present, and delivered their sentiments, which coincided with those of St. Paul and Barnabas; and after much deliberation it was agreed, that neither circumcision, nor conformity to any part of the ritual law of Moses, was necessary in Gentile converts; but that it should be recommended to them to abstain from certain specified things prohibited by that law, lest their indulgence in them should give offence to their brethren of the circumcision, who were still very zealous for the observance of the ceremonial part of their ancient religion. This decision, which was declared to have the sanction of the Holy Ghost, was communicated to the Gentile Christians of Syria and Cilicia, by a letter written in the name of the Apostles, elders, and whole church at Jerusalem, and conveyed by [[Judas]] and Silas, who accompanied St. Paul and Barnabas to Antioch for that purpose. </p> <p> St. Paul, having preached a short time at Antioch, proposed to Barnabas that they should visit the churches which they had founded in different cities, Acts 15:36 . Barnabas readily consented; but while they were preparing for the journey, there arose a disagreement between them, which ended in their separation. In consequence of this dispute with Barnabas, St. Paul chose Silas for his companion, and they set out together from Antioch, A.D. 50. They travelled through Syria and Cilicia, confirming the churches, and then came to Derbe and Lystra, Acts 16. [[Thence]] they went through Phrygia and Galatia; and, being desirous of going into Asia Propria, or the Proconsular Asia, they were forbidden by the Holy Ghost. They therefore went into Mysia; and, not being permitted by the Holy Ghost to go into [[Bithynia]] as they had intended, they went to Troas. While St. Paul was there, a vision appeared to him in the night: "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help up." St. Paul knew this vision to be a command from Heaven, and in obedience to it immediately sailed from Troas to Samothracia, and the next day to Neapolis, a city of Thrace; and thence he went to Philippi, the principal city of that part of Macedonia. St. Paul remained some time at Philippi, preaching the Gospel; and several occurrences which took place in that city, are recorded in Acts 17. Thence he went through Amphipolis and Apollonia to Thessalonica, Acts xvii, where he preached in the synagogues of the Jews on three successive [[Sabbath]] days. Some of the Jews, and many of the Gentiles of both sexes, embraced the Gospel; but the unbelieving Jews, moved with envy and indignation at the success of St. Paul's preaching, excited a great disturbance in the city, and irritated the populace so much against him, that the brethren, anxious for his safety, thought it prudent to send him to Berea, where he met with a better reception than he had experienced at Thessalonica. The [[Bereans]] heard his instructions with attention and candour, and having compared his doctrines with the ancient Scriptures, and being satisfied that Jesus, whom he preached, was the promised Messiah, they embraced the Gospel; but his enemies at Thessalonica, being informed of his success at Berea, came thither, and, by their endeavours to stir up the people against him, compelled him to leave that city also. He went thence to Athens, where he delivered that discourse recorded in Acts 17. From Athens, Paul went to Corinth, Acts 18, A.D. 51, and lived in the house of [[Aquila]] and Priscilla, two Jews, who, being compelled to leave Rome in consequence of Claudius's edict against the Jews, had lately settled at Corinth. St. Paul was induced to take up his residence with them, because, like himself, they were tent makers. At first he preached to the Jews in their synagogue; but upon their violently opposing his doctrine, he declared that from that time he would preach to the Gentiles only; and, accordingly, he afterward delivered his instructions in the house of one Justus, who lived near the synagogue. Among the few Jews who embraced the Gospel, were Crispus, the ruler of the synagogue, and his family; and many of the Gentile Corinthians "hearing believed, and were baptized." St. Paul was encouraged in a vision, to persevere in his exertions to convert the inhabitants of Corinth; and although he met with great opposition and disturbance from the unbelieving Jews, and was accused by them before Gallio, the Roman governor of Achaia, he continued there a year and six months, "teaching the word of God." During this time he supported himself by working at his trade of tent making, that he might not be burdensome to the disciples. From Corinth St. Paul sailed into Syria, and thence he went to Ephesus: thence to Caesarea; and is supposed to have arrived at Jerusalem just before the feast of pentecost. After the feast he went to Antioch, A.D. 53; and this was the conclusion of his second apostolical journey, in which he was accompanied by Silas; and in part of it, Luke and Timothy were also with him. </p> <p> Having made a short stay at Antioch, St. Paul set out upon his third apostolical journey. He passed through Galatia, and Phrygia, A.D. 54, confirming the Christians of those countries; and thence, according to his promise, he went to Ephesus, Acts 19. He found there some disciples, who had only been baptized with John's baptism: he directed that they should be baptized in the name of Jesus, and then he communicated to them the Holy Ghost. He preached for the space of three months in the synagogue; but the Jews being hardened beyond conviction, and speaking reproachfully of the Christian religion before the multitude, he left them; and from that time he delivered his instructions in the school of a person called Tyrannus, who was probably a Gentile. St. Paul continued to preach in this place about two years, so that all the inhabitants of that part of Asia Minor "heard the word of the Lord Jesus, both Jews and Greeks." He also performed many miracles at Ephesus; and not only great numbers of people were converted to Christianity, but many also of those who in this superstitious city used incantations and magical arts, professed their belief in the Gospel, and renounced their former practices by publicly burning their books. Previous to the disturbance raised by Demetrius, Paul had intended to continue at Ephesus till Titus should return, whom he had sent to inquire into the state of the church at Corinth, 2 Corinthians 12:18 . He now thought it prudent to go from Ephesus immediately, Acts 20, A.D. 56; and having taken an affectionate leave of the disciples, he set out for Troas, 2 Corinthians 2:12-13 , where he expected to meet Titus. Titus, however, from some cause which is not known, did not come to Troas; and Paul was encouraged to pass over into Macedonia, with the hope of making converts. St. Paul, after preaching in Macedonia, receiving from the Christians of that country liberal contributions for their poor brethren in Judea, 2 Corinthians 8:1 , went to Corinth, A.D. 57, and remained there about three months. The Christians also of Corinth, and of the rest of Achaia, contributed to the relief of their brethren in Judea. St. Paul's intention was to have sailed from Corinth into Syria; but being informed that some unbelieving Jews, who had discovered his intention, lay in wait for him, he changed his plan, passed through Macedonia, and sailed from Philippi to Troas in five days, A.D. 58. He stayed at Troas seven days, and preached to the Christians on the first day of the week, the day on which they were accustomed to meet for the purpose of religious worship. From Troas he went by land to Assos; and thence he sailed to Mitylene; and from [[Mitylene]] to Miletus. Being desirous of reaching Jerusalem before the feast of pentecost, he would not allow time to go to Ephesus, and therefore he sent for the elders of the [[Ephesian]] church to Miletus, and gave them instructions, and prayed with them. He told them that he should see them no more, which impressed them with the deepest sorrow. From Miletus he sailed by Cos, Rhodes, and [[Patara]] in Lycia, to Tyre, Acts 21. [[Finding]] some disciples at Tyre, he stayed with them several days, and then went to Ptolemais, and thence to Caesarea. While St. Paul was at Caesarea, the [[Prophet]] Agabus foretold by the Holy Ghost, that St. Paul, if he went to Jerusalem, would suffer much from the Jews. This prediction caused great uneasiness to St. Paul's friends, and they endeavoured to dissuade him from his intention of going thither. St. Paul, however, would not listen to their entreaties, but declared that he was ready to die at Jerusalem, if it were necessary, for the name of the Lord Jesus. [[Seeing]] him thus resolute, they desisted from their importunities, and accompanied him to Jerusalem, where he is supposed to have arrived just before the feast of pentecost, A.D. 58. This may be considered as the end of St. Paul's third apostolical journey. </p> <p> St. Paul was received by the Apostles and other Christians at Jerusalem with great joy and affection; and his account of the success of his ministry, and of the collections which he had made among the Christians of Macedonia and Achaia, for the relief of their brethren in Judea, afforded them much satisfaction; but not long after his arrival at Jerusalem, some Jews of Asia, who had probably in their own country witnessed St. Paul's zeal in spreading Christianity among the Gentiles, seeing him one day in the temple, endeavoured to excite a tumult, by crying out that he was the man who was aiming to destroy all distinction between Jew and Gentile; who taught things contrary to the law of Moses; and who had polluted the holy temple, by bringing into it uncircumcised Heathens. This representation did not fail to enrage the multitude against St. Paul; they seized him, dragged him out of the temple, beat him, and were upon the point of putting him to death, when he was rescued out of their hands by Lysias, a Roman tribune, and the principal military officer then at Jerusalem. What followed,—his defence before Felix and Agrippa,—his long detention at Caesarea, and his appeal to the emperor, which occasioned his voyage to Rome, are all circumstantially stated in the latter chapters of the Acts. Upon his arrival at Rome, St. Paul was committed to the care of the captain of the guard, A.D. 61. The Scriptures do not inform us whether he was ever tried before Nero, who was at this time emperor of Rome; and the learned are much divided in their opinion upon that point. St. Luke only says, "Paul was suffered to dwell by himself with a soldier that kept him. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." During his confinement he converted some Jews resident at Rome, and many Gentiles, and, among the rest, several persons belonging to the emperor's household, Php_4:22 . </p> <p> The [[Scripture]] history ends with the release of St. Paul from his two years' imprisonment at Rome, A.D. 63; and no ancient author has left us any particulars of the remaining part of this Apostle's life. It seems probable, that, immediately after he recovered his liberty, he went to Jerusalem; and that afterward he travelled through Asia Minor, Crete, Macedonia, and Greece, confirming his converts, and regulating the affairs of the different churches which he had planted in those countries. Whether at this time he also preached the Gospel in Spain, as some have imagined, is very uncertain. It was the unanimous tradition of the church, that St. Paul returned to Rome, that he underwent a second imprisonment there, and at last was put to death by the Emperor Nero. Tacitus and Suetonius have mentioned a dreadful fire which happened at Rome in the time of Nero. It was believed, though probably without any reason, that the emperor himself was the author of that fire; but to remove the odium from himself, he chose to attribute it to the Christians; and, to give some colour to that unjust imputation, he persecuted them with the utmost cruelty. In this persecution St. Peter and Paul suffered martyrdom, probably, A.D. 65; and if we may credit Sulpitius Severus, a writer of the fifth century, the former was crucified, and the latter beheaded. </p> <p> St. Paul was a person of great natural abilities, of quick apprehension, strong feelings, firm resolution, and irreproachable life. He was conversant with [[Grecian]] and Jewish literature; and gave early proofs of an active and zealous disposition. If we may be allowed to consider his character independent of his supernatural endowments, we may pronounce that he was well qualified to have risen to distinction and eminence, and that he was by nature peculiarly adapted to the high office to which it pleased God to call him. As a minister of the Gospel, he displayed the most unwearied perseverance and undaunted courage. He was deterred by no difficulty or danger, and endured a great variety of persecutions with patience and cheerfulness. He gloried in being thought worthy of suffering for the name of Jesus, and continued with unabated zeal to maintain the truth of Christianity against its bitterest and most powerful enemies. He was the principal instrument under [[Providence]] of spreading the Gospel among the Gentiles; and we have seen that his labours lasted through many years, and reached over a considerable extent of country. Though emphatically styled the great Apostle of the Gentiles, he began his ministry, in almost every city, by preaching in the synagogue of the Jews, and though he owed by far the greater part of his persecutions to the opposition and malice of that proud and obstinate people, whose resentment he particularly incurred by maintaining that the Gentiles were to be admitted to an indiscriminate participation of the benefits of the new dispensation, yet it rarely happened in any place, that some of the Jews did not yield to his arguments, and embrace the Gospel. He watched with paternal care over the churches which he had founded; and was always ready to strengthen the faith, and regulate the conduct of his converts, by such directions and advice as their circumstances might require. </p> <p> The exertions of St. Paul in the cause of Christianity were not confined to personal instruction: he also wrote fourteen epistles to individuals or churches which are now extant, and form a part of our canon. These letters furnish evidence of the soundness and sobriety of his judgment. His caution in distinguishing between the occasional suggestions of inspiration, and the ordinary exertions of his natural understanding, is without example in the history of enthusiasm. His morality is every where calm, pure, and rational; adapted to the condition, the activity, and the business of social life, and of its various relations; free from the overscrupulousness and austerities of superstition, and from, what was more perhaps to be apprehended, the abstractions of quietism, and the soarings or extravagancies of fanaticism. His judgment concerning a hesitating conscience, his opinion of the moral indifferency of many actions, yet of the prudence and even the duty of compliance, where non-compliance would produce evil effects upon the minds of the persons who observed it, are all in proof of the calm and discriminating character of his mind; and the universal applicability of his precepts affords strong presumption of his inspiration. What Lord Lyttleton has remarked of the preference ascribed by St. Paul to rectitude of principle above every other religious accomplishment, is weighty: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal," &c, 1 Corinthians 13:1-3 . Did ever enthusiast prefer that universal benevolence, meant by charity here, (which, we may add, is attainable by every man,) to faith, and to miracles, to those religious opinions which he had embraced, and to those supernatural graces and gifts which he imagined he had acquired, nay, even to the merit of martyrdom? Is it not the genius of enthusiasm to set moral virtues infinitely below the merit of faith; and of all moral virtues to value that least which is most particularly enforced by St. Paul, a spirit of candour, moderation, and peace? Certainly, neither the temper nor the opinions of a man subject to fanatic delusions are to be found in this passage. His letters, indeed, every where discover great zeal and earnestness in the cause in which he was engaged; that is to say, he was convinced of the truth of what he taught; he was deeply impressed, but not more so than the occasion merited, with a sense of its importance. This produces a corresponding animation and solicitude in the exercise of his ministry. But would not these considerations, supposing them to have been well founded, have holden the same place, and produced the same effect, in a mind the strongest and the most sedate? Here, then, we have a man of liberal attainments, and in other respects of sound judgment, who had addicted his life to the service of the Gospel. We see him in the prosecution of his purpose, travelling from country to country, enduring every species of hardship, encountering every extremity of danger, assaulted by the populace, punished by the magistrates, scourged, beaten, stoned, left for dead; expecting, wherever he came, a renewal of the same treatment, and the same dangers; yet, when driven from one city, preaching in the next; spending his whole time in the employment; sacrificing to it his pleasures, his ease, his safety; persisting in this course to old age, unaltered by the experience of perverseness, ingratitude, prejudice, desertion; unsubdued by anxiety, want, labour, persecutions; unwearied by long confinement; undismayed by the prospect of death. Such was St. Paul; and such were "the proofs of Apostleship found in him." </p> <p> The following remarks of Hug on the character of this Apostle are equally just and eloquent: This most violent man, having such terrible propensities, whose turbulent impulses rendered him of a most enterprising character, would have become nothing better than a John of Gishala, a blood- intoxicated zealot, εμπνεων απειλης και φονου , breathing out threatenings and slaughter, Acts 9:1 , had not his whole soul been changed. The harsh tone of his mind inclined him to the principles of Pharisaism, which had all the appearance of severity, and was the predominant party among the Jews. Nature had not withholden from him the external endowments of eloquence, although he afterward spoke very modestly of them. At Lystra he was deemed the tutelar god of eloquence. This character, qualified for great things, but, not master of himself from excess of internal power, was an extreme of human dispositions, and, according to the natural course, was prone to absolute extremities. His religion was a destructive zeal, his anger was fierceness, his fury required victims. A ferocity so boisterous did not psychologically qualify him for a Christian nor a philanthropist; but, least of all, for a quietly enduring man. He, nevertheless, became all this on his conversion to Christianity and each bursting emotion of his mind subsided directly into a well regulated and noble character. Formerly hasty and irritable, now only spirited and resolved; formerly violent, now full of energy and enterprising: once ungovernably refractory against every thing which obstructed him, now only persevering; once fanatical and morose, now only serious; once cruel, now only firm; once a harsh zealot, now fearing God; formerly unrelenting, deaf to sympathy and commiseration, now himself acquainted with tears, which he had seen without effect in others. Formerly the friend of none, now the brother of mankind, benevolent, compassionate, sympathizing; yet never weak, always great; in the midst of sadness and sorrow manly and noble; so he showed himself at his deeply moving departure from Miletus, Acts 20 : it is like the departure of Moses, like the resignation of Samuel, sincere and heart-felt, full of self-recollection, and in the midst of pain full of dignity. His writings are a true expression of this character, with regard to the tone predominant in them. Severity, manly seriousness, and sentiments which ennoble the heart, are interchanged with mildness, affability, and sympathy: and their transitions are such as nature begets in the heart of a man penetrated by his subject, noble and discerning. He exhorts, reproaches, and consoles again; he attacks with energy, urges with impetuosity, then again he speaks kindly to the soul; he displays his finer feelings for the welfare of others, his forbearance and his fear of afflicting any body: all as the subject, time, opposite dispositions, and circumstances require. There prevails throughout in them an importuning language, an earnest and lively communication. Romans 1:26-32 , is a comprehensive and vigorous description of morals. His antitheses, Romans 2:21-24; 2 Corinthians 4:8-12; 2 Corinthians 6:9-11; 2 Corinthians 9:29-30; his enumerations, 1 Corinthians 13:4-10; 2 Corinthians 6:4-7; 2 Timothy 3:1-5; Ephesians 4:4-7; Ephesians 5:3-6; his gradations, Romans 8:29-30; Titus 3:3-4; the interrogations, exclamations, and comparisons, sometimes animate his language even so as to give a visible existence to it. That, however, which we principally perceive in Paul, and from which his whole actions and operations become intelligible, is the peculiar impression which the idea of a universal religion has wrought upon his mind. This idea of establishing a religion for the world had not so profoundly engrossed any soul, no where kindled so much vigour, and projected it into such a constant energy. In this he was no man's scholar; this he had immediately received from the Spirit of his Master; it was a spark of the divine light which enkindled him. It was this which never allowed him to remain in Palestine and in Syria, which so powerfully impelled him to foreign parts. </p> <p> The portion of some others was [[Judea]] and its environs: but his mission was directed to the nations, and his allotment was the whole of the [[Heathen]] world. Thus he began his career among the different nations of Asia Minor, and when this limit became also too confined for him, he went with equal confidence to Europe, among other nations, ordinances, sciences, and customs; and here likewise he finally with the same indefatigable spirit circulated his plans, even to the pillars of Hercules. In this manner Paul prepared the overthrow of two religions, that of his ancestors, and that of the Heathens. </p>

<p> Early Life and Training (A.D. 1-35) Paul's Jewish name was Saul, given at birth after his father or some near kin, or even after the famous Old [[Testament]] King Saul, who like Paul was from the tribe of Benjamin. </p> <p> Being born in a Roman city and claiming Roman citizenship, Paul ( <i> Paul </i> <i> os </i> ) was his official Roman name. Normally, a citizen would have three names similar to our first, middle, and last names. The New Testament records only the name Paul which would have been the middle or last name, since the first name was usually indicated only by the initial. See Rome; Roman Empire; [[Roman Law]] . </p> <p> Tarsus, the place of Paul's birth (Acts 22:3 ), is still a bustling city a few miles inland from the Mediteranean on Turkey's southern shore. By Paul's day it was a self-governing city, loyal to the Roman Empire. We do not know how Paul's parents or forebearers came to live in Tarsus. Many Jewish families emigrated from their homeland willingly or as a result of foreign intervention in the centuries before Christ. A nonbiblical story says that Paul's parents migrated from a village in Galilee, but this cannot be verified. See [[Tarsus]] . </p> <p> [[Growing]] up in a Jewish family meant that Paul was well trained in the Jewish Scriptures and tradition (Acts 26:4-8; Philippians 3:5-6 ) beginning in the home with the celebration of the Jewish holy days: Passover, Yom kippur, Hanukkah, and others. At an early age he entered the synagogue day school. Here he learned to read and write by copying select passages of Scripture. He learned the ancient Hebrew language from Old Testament texts. At home his parents probably spoke the current dialect—Aramaic. As Paul related to the larger community, he learned the Greek language. Every Jewish boy also learned a trade. Paul learned the art of tentmaking which he later used as a means of sustenance (Acts 18:3 ). </p> <p> Paul eventually went to Jerusalem to study under the famous rabbi, Gamaliel. He was probably 13 to 18 years old. See Acts 22:3 ). Paul became very zealous for the traditions, that is teachings, of his people (Galatians 1:14 ). He was a Pharisee (Philippians 3:5 ). </p> <p> This zealous commitment to the study of the Old Testament laws and traditions is the background of Paul's persecution of his Jewish brothers who believed Jesus was the Messiah. Luke introduced Paul in the Book of Acts at the execution of Stephen. Now Stephen was executed because he placed Jesus (1) superior to the law and (2) superior to the Temple. [[Furthermore]] he claimed (3) that the fathers of the Jewish nation had always been rebellious. Paul, from his training, vigorously disagreed with Stephen's point of view. Stephen opposed the very foundations of [[Judaism]] since the days of Moses. Stephen's sermon apparently stimulated Paul's persecution of the church (Acts 8:1-3 , Acts 9:1-2; Acts 26:9-11; Philippians 3:6; Galatians 1:13 ). To be an effective persecutor, Paul would need to know as much as possible about Jesus and the church. He knew the message of Christianity: Jesus' resurrection, His messiahship, and His availability to all humankind. He simply rejected the gospel. See Acts of the Apostles; [[Stephen]] . </p> <p> Paul's [[Conversion]] (A.D. 35) Three accounts tell of Paul's Damascus [[Road]] experience: Acts 9:3-19; Acts 22:6-21; Acts 26:13-23 . The variations in details are accounted for by recognizing that each story is told to a different audience on a different occasion. Paul was traveling to Damascus to arrest Jewish people who had accepted Jesus as the Messiah. This was legally possible since city governments were known to permit the Jewish sector of the city a reasonable degree of self-government. The journey would take at least a week using donkeys or mules to ride and carry provisions. See [[Damascus]]; [[Messiah]] . </p> <p> As Paul neared Damascus, a startling light forced him to the ground. The voice asked: “Why persecutest thou me,” and identified the speaker as Jesus—the very one whom Stephen had seen at the right hand of God when Paul witnessed Stephen's stoning. Paul was struck blind and was led into the city. Ananias met Paul and told him that he had been chosen by God as a messenger for the Gentiles (Acts 9:17 ). After Paul received his sight, like other believers before him, he was baptized. </p> <p> In this conversion experience, Paul accepted the claims of Jesus and the church, the very thing he was seeking to destroy. Jesus was truly the Messiah and took priority over the [[Temple]] and the law. The experience was also Paul's call to carry the gospel to the Gentile world (Acts 9:15; Acts 22:21 ). </p> <p> Both his conversion and call are reflected in Paul's letters. He wrote that Jesus had appeared to him (1 Corinthians 15:8-10; 1 Corinthians 9:1 ); the gospel Paul preached had come by revelation (Galatians 1:12 ); he had been called by God (Galatians 1:1; Ephesians 3:2-12 ). His conversion brought a complete change in the inner controlling power of his life. It was like dying and receiving a new life (Galatians 2:20 ) or being created anew (2 Corinthians 5:17-20 ). This experience of radical change and call to the Gentiles provided the motivation to travel throughout the Roman world. See [[Conversion]] . </p> <p> Paul's Missionary Journeys (A.D. 46-61) (1) The first missionary journey (A.D. 46-48) began at Antioch (Acts 13-14 ). The church at Antioch had been founded by Hellenistic Christian believers like Stephen (Acts 11:19-26 ). Barnabas became its prominent leader, and Paul was his associate. Acts makes it clear that the entire church was involved in the world mission project, and the church chose Paul and Barnabas to be their representatives. John Mark went along as an important assistant. Their itinerary took them from Antioch (Antakya of modern Turkey) to the seaport of Seleucia. By ship they traveled to Cyprus. They landed at Salamis and traveled the length of the island to Paphos, from whence they set sail to Perga on Turkey's southern shore. [[Entering]] the highlands, they came into the province of Galatia where they concentrated their efforts in the southern cities of Antioch, Iconium, Lystra, and Derbe. Their typical procedure was to enter a new town, seek out the synagogue, and share the gospel on the sabbath day. Usually Paul's message caused a division in the synagogue, and Paul and Barnabas would seek a Gentile audience. From Paul's earliest activities, it became evident that the gospel he preached caused tension between believers and the synagogue. This first journey produced results. In each city many turned to the new way (Acts 13:44 ,Acts 13:44,13:52; Acts 14:1-4 ,Acts 14:1-4,14:20-28 ); and a minimal organization was established in each locality (Acts 14:23 ). He later addressed an epistle to this district—Galatians. See Asia Minor. </p> <p> (2) Paul's second journey (A.D. 49-52) departed from Antioch with Silas as his associate (Acts 15:36-18:18 ). They traveled overland through what is now modern [[Turkey]] to the Aegean part of Troas. A vision directed Paul to go to Philippi in the province of Macedonia. Philippi was a Roman city with no synagogue and a minimal Jewish population. Paul established a church there as further attested by his letter to the Philippians. From there he traveled to Thessalonica and Berea. His preaching in [[Athens]] met with meager results. His work in Corinth (the province of —Achaia) was well received and even approved, in an oblique fashion, by the Roman governor, Gallio. From Corinth, Paul returned to Caesarea, visited Jerusalem, and then Antioch (Acts 18:22 ). </p> <p> (3) Paul's third missionary venture (A.D. 52-57) centered in the city of Ephesus from which the gospel probably spread into the surrounding cities such as the seven churches in Revelation (Acts 18:23-20:6; Revelation 2-3 ). From Ephesus he carried on a correspondence with the Corinthian church and possibly other churches. While in Corinth at the end of this journey, he wrote the Epistle to the Romans. See Revelation 2-3; Revelation 2-3 . </p> <p> When Paul returned to Jerusalem for his last visit (Acts 21:17-26:32 ), he was soon arrested and imprisoned—first in Jerusalem and then later transferred to Caesarea (A.D. 57-59). At first the charges against him were that he had brought a Gentile into the restricted areas of the Temple. Later, he was accused of being a pestilent fellow. The real reasons for his arrest are noted: the crowd was enraged at his mentioning his call to the Gentiles (Acts 22:21-22 ), and he stated to the Sanhedrin that he was arrested because of his belief in the resurrection. These two reasons, or beliefs, were the controlling motivation of Paul's life from conversion to arrest. See [[Resurrection]]; [[Sanhedrin]] . </p> <p> Paul was eventually transferred to Rome (A.D. 60-61) as a prisoner of the emperor. His story in the New Testament ends there. The tradition outside the New Testament that tells of Paul's execution in Rome is reasonable. The tradition that he traveled to [[Spain]] is problematic. </p> <p> Paul and the churches (1) Paul did not hesitate to remind the churches that he possessed apostolic authority from the Lord. Galatians 1-2 is his most intensive statement of this. He blatantly stated that his appointment was from God ( Galatians 1:1 ), and that he preached the authentic gospel (Galatians 1:8 ) because he received it by revelation (Galatians 1:12 ). </p> <p> He had been called by God to carry the gospel to the Gentiles (Galatians 1:16 ). This call was recognized by the leaders of the Jerusalem church (Galatians 2:7-10 ), the very church in which the most distinguished of the apostles resided—Peter, James, and John. In most of his letters, Paul identified himself from the beginning as an apostle of Christ Jesus. His certainty of the gospel and his relationship to Christ was the grounds of his relation to the churches. The Epistle of Paul to the Ephesians further expresses Paul's commitment to the Gentile mission. Again he insisted that by revelation (Ephesians 3:3 ) he knew the mystery of Christ which is simply that the gospel is for the Gentiles without any restrictions (Ephesians 3:6-9 ). He had been given the specific charge to carry the gospel to the Gentiles (Acts 9:15 ). See Galatians, Epistle to; [[Gentiles]] . </p> <p> (2) While Paul was intensely aware of his calling, he also recognized his dependency upon others. When he was criticized for his own willingness to accept Gentiles without their being circumcised, he was willing to enter into dialogue with the Christians in Jerusalem (Acts 15:1 ) to resolve the question. Paul must have realized that he, as well as the young Gentile Christians, needed the approval and support of the Christian leaders in Jerusalem, the very place where the crucifixion, burial, resurrection, and ascension of Jesus took place. During his travels, he often returned to Jerusalem to visit the church, and he brought gifts to it on more than one occasion (Acts 11:29-30; 1 Corinthians 16:1-4 ). </p> <p> (3) We must not think of Paul as an established administrator over the churches he founded. His letters give evidence that he did not command or dictate to his churches; rather he persuaded them. The lengthy correspondence with the church at Corinth was Paul's effort to persuade them to adopt the correct attitude towards specific problems as well as toward himself. He could only admonish the churches through the gospel. </p> <p> Paul's [[Theology]] Paul's writings are the major source of Christian theology both because of the amount of material and because of Paul's intensively theological writing style. (1) Human beings are alienated from God. They had the opportunity of recognizing God as [[Creator]] and themselves as dependent creatures, but instead they have rejected God and established themselves as the ultimate authority. God permitted humankind to make the choice. The results of such a choice is humankind's immorality, idolatry, and the suffering that human beings impose upon one another. In short, our declaring our independence from God has given sin an opportunity. While Gentiles have made their own abilities absolute, the Jews have made the law absolute. Each group has alienated themselves from God. This is the bondage of sin. Unfortunately, humans do not have the ability to solve this problem. We are hopelessly estranged from God. These ideas are especially described in Romans 1:18-3:8 . See [[Sin]]; [[Anthropology]] . </p> <p> (2) Paul's answer to humankind's alienation was that “when the fulness of time was come, God sent forth his son” (Galatians 4:4 ). He further described the Son in Colossians 1:15-20 . First, Paul told his readers that Christ is the model for all humankind. He is the image of God (Colossians 1:15 ). Christ represents what God would like all human beings to be. Second, Christ is bound up with the One who created the universe. Its design and purpose centers in Christ. Whatever our question about our place in the world might be, the ultimate answer is in Christ. Third, based on Christ's relation to God and His place in the universe, He is the appropriate one to reconcile us to God (Colossians 1:20 ). Christ is able to reestablish the broken relationship between God and humankind. He shows us how we can realign our proper dependent relationship to God. “God was in Christ reconciling the world unto himself” (2 Corinthians 5:19 ). See [[Conversion]]; Reconciliation. </p> <p> (3) The presentation of Christ as God's reconciling gift to humankind is graphically portrayed in the <i> death, burial, and resurrection of Jesus </i> . This event is the focal point of all that Paul preached and wrote. “For I determined not to know anything among you, save Jesus Christ, and him crucified” (1 Corinthians 2:2 ). The <i> Death, burial, and resurrection </i> of Jesus must be thought of as a unit. “If Christ be not risen, then your faith is also vain” ( 1 Corinthians 15:14 ). Paul could think of Christ's death as a [[Passover]] sacrifice (1 Corinthians 5:7 ), as a representative sacrifice (2 Corinthians 5:14 ), or as a ransom (1 Timothy 2:5-6 ). When Paul stressed the resurrection event, he thought in terms of the doctrine of the future which he had inherited from his Jewish background: (a) Human history has an end which will begin a new world. (b) This will begin with the coming of the Messiah. (c) An </p> <p> intense encounter between good and evil will take place. (d) The dead will be resurrected. Jesus' resurrection is evidence that God has already begun the messianic era. It guarantees the hope that the complete resurrection and the new world is sure to come (1 Corinthians 15:20-24 ). Jesus' death and resurrection was God's way of verifying that Jesus is the One who brings about reconciliation between humankind and God. See [[Life And [[Ministry]] Of Jesus]]; Christology; [[Future Hope]] . </p> <p> (4) When Paul thought about the person who accepts God's offer of reconciliation in Christ, he described persons of faith, using [[Abraham]] as a worthy example (Romans 4:3 ). Abraham had a right relation to God because of his response of faith to God's offer. Paul further described Abraham as one who was “fully convinced that God was able to do what he had promised” (Romans 4:21 NRSV). This is applied to Christians: “It [righteousness] will be reckoned to us who believe [have faith] in him who raised Jesus our Lord from the dead” ( Romans 4:24 NRSV). Faith is simply accepting as certain the promise of salvation God has made through Christ. This response in faith is so dynamic and vital that it has transforming power and is like creating a new person ( Galatians 2:20; 2 Corinthians 5:17-19 ). The person of faith is a new creation with a new motivating, energizing force, the Holy Spirit (Romans 8:9-11 ). The person of faith is truly “in Christ.” See [[Faith]] . </p> <p> (5) The believer does not come into reconciliation in isolation. It happens in a community of faith. Paul began his missionary activities out of a congregation of believers. Wherever people became believers, a community existed known by the word <i> church </i> . Paul never advised a person of faith to live alone but rather to fellowship with the church. This believing community is intimately associated with Christ, who holds a position of dignity and authority over the church—He is its Head (Ephesians 1:22-23 ). At the same time Christ loves the church, and He gave Himself for it; the church is subject to Christ in all matters (Ephesians 5:21-33 ). This new community performs two functions: (a) It nurtures the person of faith so that he or she may mature “unto the measure of the stature of the fulness of Christ” (Ephesians 4:13 ). (b) It witnesses to God's power to reconcile humankind to Himself by its example of Christian fellowship within its walls and by evangelistic outreach beyond itself (Ephesians 3:10 ). See [[Church]] . </p> <p> (6) The reconciled person has a new life-style. Paul expressed a concern for ethics. He listed vices: Galatians 5:19-21; Colossians 3:5-11; Ephesians 4:17-19; 1 Corinthians 5:1; 1 Corinthians 6:9-10; 2 Corinthians 12:20-21 , and others. He also listed worthy qualities: Galatians 5:22-23; Colossians 3:12-14; Philippians 4:8 . He gave advice to Christian households: Colossians 3:18-4:1; Ephesians 5:21-6:9 . He offered guidance in marriage matters: 1 Corinthians 7:1 . Although Paul expected worthy Christian conduct, he was not legalistic. [[Legalism]] means keeping rules for rule's sake. Rules are essential for Christian nurture. In an extended discussion about Christian conduct (1 Corinthians 8:1-11:1 ) he emphasized that a believer will be sensitive to the effect his conduct will have on a fellow believer (1 Corinthians 8:9-12 ). The ultimate standard of Christian conduct is Christ Himself. After exhorting believers to be concerned about their actions toward each other, Paul gave one of his most beautiful descriptions of the example of Jesus' giving Himself for others (Philippians 2:1-11 ). So Christ gives Himself as God's reconciling agent to bring human beings into a right relation with God, living a life motivated by the Spirit. See [[Ethics]] . </p> <p> Oscar S. Brooks </p>

<p> Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Philippians 3:5 ). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, "touching the righteousness which is in the law, blameless" (Philippians 3:6 ). </p> <p> We read of his sister and his sister's son (Acts 23:16 ), and of other relatives (Romans 16:7,11,12 ). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. "It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it." Perhaps the most natural career for the youth to follow was that of a merchant. "But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one." </p> <p> According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus. </p> <p> His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived "in all good conscience," unstained by the vices of that great city. </p> <p> After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the "Nazarenes." </p> <p> For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. [[Persecution]] arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity. </p> <p> But the object of this persecution also failed. "They that were scattered abroad went everywhere preaching the word." The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, "breathing out threatenings and slaughter." But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, "Saul, Saul, why persecutest thou me?" The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus whom thou persecutest" (Acts 9:5; 22:8; 26:15 ). </p> <p> This was the moment of his conversion, the most solemn in all his life. [[Blinded]] by the dazzling light (Acts 9:8 ), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed. </p> <p> Immediately after his conversion he retired into the solitudes of [[Arabia]] (Galatians 1:17 ), perhaps of "Sinai in Arabia," for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. "A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. 'Immediately,' says St. Paul, 'I went away into Arabia.' The historian passes over the incident [Compare Acts 9:23 and 1 Kings 11:38,39 ]. It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life." Coming back, after three years, to Damascus, he began to preach the gospel "boldly in the name of Jesus" (Acts 9:27 ), but was soon obliged to flee (9:25; 2co. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28,29 ) from persecution. He now returned to his native Tarsus (Galatians 1:21 ), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles. </p> <p> At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for "a whole year" became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called "Christians" (Acts 11:26 ). </p> <p> The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master's command: "Go ye into all the world, and preach the gospel to every creature." </p> <p> The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13 ), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out. </p> <p> After remaining "a long time", probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the [[Mosaic]] law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15 ) decided against the [[Judaizing]] party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council. </p> <p> After a short rest at Antioch, Paul said to Barnabas: "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Colossians 4:10; 2 Timothy 4:11 ). </p> <p> Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into "regions beyond," and still went forward through Phrygia and Galatia (16:6). [[Contrary]] to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Galatians 4:13,14 ). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8 ). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the (Galatians 4:13 ). </p> <p> As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, "Come over, and help us" (Acts 16:9 ). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, "the paradise of genius and renown." He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The [[Athenians]] had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of [[Pentecost]] at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having "saluted the church" there, and kept the feast, he left for Antioch, where he abode "some time" (Acts 18:20-23 ). </p> <p> He then began his third missionary tour. He journeyed by land in the "upper coasts" (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. "This city was at the time the [[Liverpool]] of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide" (Stalker's Life of St. Paul). Here a "great door and effectual" was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to [[Colosse]] and [[Laodicea]] and other places which they could reach. </p> <p> Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see 2 Corinthians 2:12 ), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Romans 15:19 ), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2 ). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17 ), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58. </p> <p> While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S.) [[Rescued]] from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35 ). "Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress" (Stalker's Life of St. Paul). </p> <p> At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by [[Porcius]] Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11 ). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the "Augustan cohort." After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these "two whole years," and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Philippians 1:13 ). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23,30,31 ), and thus his imprisonment "turned rather to the furtherance of the gospel," and his "hired house" became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews. </p> <p> This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which [[Nero]] saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. "There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust" (probably A.D. 66), four years before the fall of Jerusalem. </p>

<p> Paul (pawl), small. Originally named Saul; first called Paul in Acts 13:9. He was a Jew of pure Hebrew descent, of the tribe of Benjamin, circumcised according to the law when eight days old, born at Tarsus in Cilicia, and by birth a free Roman citizen. Acts 22:28. He was taught, according to Jewish custom, a trade, that of tentmaker—i.e., the manufacturing of goats' hair cloth, commonly used for tents. But he was early sent to Jerusalem, where he was trained under the famous Gamaliel. Acts 21:39; Acts 22:3; Acts 22:27-28; Philippians 3:5. Of his family we know nothing, save that he had a nephew, who detected a conspiracy against his life. Acts 23:16-22. He was a fierce defender of Judaism and a bitter enemy of Christianity. Acts 8:3; Acts 26:9-11. Of his miraculous conversion, we have three accounts—Acts, chaps. 9, 22, 26. Christ revealed himself to him near and at Damascus. Acts 26:15; 1 Corinthians 15:8. His advocacy of Jesus as the Jewish Messiah exposed him everywhere to the hatred and malice of his countrymen. He made three missionary tours, preaching Christ and planting churches in Asia Minor, Macedonia, and Greece, and making several visits to Jerusalem, narrated in the Acts. He was accused by the rulers of the Jews, arrested at Jerusalem by the Roman officers, and after being detained for two years or more at Cæsarea, he was sent to Rome for trial, baying himself appealed to Cæsar. It is quite probable, as Christians believed in the earlier centuries, that the apostle was acquitted and discharged from his first imprisonment in Rome at the end of two years, and that he afterwards returned to Rome, where be was again imprisoned and put to death by Nero. The following is a summary of the chief events in the life of Paul, taken from Schaff's Dictionary of the Bible: </p> <table> <tr> <td> <p> a.d. </p> </td> </tr> <tr> <td> <p> Paul's convention </p> </td> </tr> <tr> <td> <p> [[Sojourn]] in Arabia </p> </td> <td> <p> 37-40 </p> </td> </tr> <tr> <td> <p> First journey to Jerusalem after his conversion, Galatians 1:18; sojourn at Tarsus, ana afterward at Antioch, Acts 11:26 </p> </td> </tr> <tr> <td> <p> Second journey to Jerusalem, in company with Barnabas, to relieve the famine </p> </td> </tr> <tr> <td> <p> Paul's first great missionary journey, with Barnabas and Mark; Cyprus, Antioch in Pisidia, Iconium, Lystra, Derbe; return to Antioch in Syria. </p> </td> <td> <p> 45-49 </p> </td> </tr> <tr> <td> <p> Apostolic Council at Jerusalem; conflict between Jewish and Gentile Christianity; Paul's third journey to Jerusalem, with Barnabas and Titus; settlement of the difficulty: agreement between the Jewish and Gentile apostles; Paul's return to Antioch; his difference with Peter and Barnabas at Antioch, and temporary separation from the latter </p> </td> </tr> <tr> <td> <p> Paul's second missionary journey from Antioch to Asia Minor, Cilicia, Lycaonia, Galatia, Troas, and [[Greece]] (Philippi, Thessalonica, Beræa, Athens, and Corinth). From this tour dates the Christianization of Europe </p> </td> </tr> <tr> <td> <p> Paul at Corinth (a year and a half). First and Second Epistles to the Thessalonians </p> </td> <td> <p> 52-53 </p> </td> </tr> <tr> <td> <p> Paul's fourth journey to Jerusalem (spring); short stay at Antioch. His third missionary tour (autumn) </p> </td> </tr> <tr> <td> <p> Paul at Ephesus (three years); Epistle to the Galatians (56 or 57). Excursion to Macedonia, Corinth, and [[Crete]] (not mentioned in the Acts); First Epistle to Timothy (?). [[Return]] to Ephesus. First Epistle to the </p> </td> <td> <p> 54-57 </p> </td> </tr> <tr> <td> <p> Paul's departure from Ephesus (summer) to Macedonia. Second Epistle to the Corinthians </p> </td> </tr> <tr> <td> <p> Paul's third sojourn at Corinth (three months). Epistle to the Romans </p> </td> <td> <p> 57,58 </p> </td> </tr> <tr> <td> <p> Paul's fifth and last journey to Jerusalem (spring), where he is arrested and sent to [[Cæsarea]] </p> </td> </tr> <tr> <td> <p> Paul's captivity at Cæsarea. [[Testimony]] before Felix, Festus, and Agrippa (the Gospel of Luke and the Acts commenced at Cæsarea, and concluded at Rome) </p> </td> <td> <p> 58-60 </p> </td> </tr> <tr> <td> <p> Paul's voyage to Rome (autumn); shipwreck at Malta; arrival at </p> </td> <td> <p> 60,61 </p> </td> </tr> <tr> <td> <p> Paul's first captivity at Rome, Epistles to the Colossians, Ephesians, Philippians, Philemon </p> </td> <td> <p> 61-63 </p> </td> </tr> <tr> <td> <p> [[Conflagration]] at Rome (July); Neronian persecution of the Christians; martyrdom of Paul (?) </p> </td> </tr> <tr> <td> <p> Hypothesis of a second Roman captivity and preceding missionary journeys to the East, and possibly to Spain. First Epistle to Timothy; Titus (Hebrews 7:1-28), Second Timothy. </p> </td> <td> <p> 63-67 </p> </td> </tr> </table> <p> The epistles of Paul are 13, or, if we count the Hebrews 14 in number. They are inspired tracts for the times, and for all times. They may be arranged: </p> <p> 1. Chronologically: </p> <p> 1 and 2 Thessalonians, written a.d. 52, 53, from Corinth. </p> <p> Galatians, written a.d. 56-57, from Ephesus. </p> <p> 1 Corinthians, written a.d. 57, from Ephesus. </p> <p> 2 Corinthians, written a.d. 57, from Macedonia. </p> <p> Romans, written a.d. 58, from Corinth. </p> <p> Colossians, Ephesians, Philippians, and Philemon, written a.d. 61-63, from Rome. </p> <p> Hebrews, written a.d. 64 (?), from Italy. </p> <p> 1 Timothy and Titus, written a.d. 65 or 57 (?) from Macedonia. </p> <p> 2 Timothy, written a.d. 67 or 64 (?) from Rome. </p> <p> 2. Topically: </p> <p> Romans and Galatians: doctrines of sin and grace. </p> <p> 1 and 2 Corinthians: moral and practical questions. </p> <p> Colossians and Philippians: person of Christ. </p> <p> Ephesians: the Church of Christ. </p> <p> 1 and 2 Thessalonians: the second advent. </p> <p> 1 and 2 Timothy and Titus: church government and pastoral care. </p> <p> Philemon: slavery. </p> <p> Hebrews: the eternal priesthood and sacrifice of Christ. </p>

<p> This apostle was of the tribe of Benjamin, a Hebrew of pure descent, born at Tarsus, a city of Cilicia, a fact which gave to him the privilege of Roman citizenship. He was a disciple of Gamaliel and a strict Pharisee. He is first introduced to us as a young man, by name SAUL, at whose feet the witnesses who stoned Stephen laid their clothes. He became afterwards a violent persecutor of the saints, both of men and women, acting with great zeal, thinking he was doing God's service. His conversion as the effect of the Lord appearing to him was unique, and he was so completely changed that he became at once as bold <i> for </i> Christ as before he had been a persecutor <i> of </i> Christ in the persons of His saints. He immediately preached in the synagogues that Jesus was the Son of God. This was the distinctive point of his testimony. As the Jews sought his life at Damascus, he departed into Arabia, where doubtless he had deep exercise of heart and learnt more of the Lord. </p> <p> After three years he went up to see Peter at Jerusalem, where he spoke boldly in the name of the Lord Jesus. The Jews again seeking his life, he was conducted to Caesarea, and sent to Tarsus, his native place. From thence he was fetched by Barnabas to go to Antioch, where the gospel had been effectual, and there they both laboured. After having, in company with Barnabas, taken supplies to Jerusalem (his second visit), on occasion of a dearth, he commenced his first missionary journey to Cyprus and Asia Minor. He and Barnabas returned to Antioch, where he remained 'a long time.' On a dispute arising as to Gentile converts being circumcised, he went with Barnabas to Jerusalem concerning that question, and returned to Antioch. This city had become a sort of centre of the activity of the Spirit. Being far from Jerusalem it was less influenced by Judaising tendencies, though communion with the saints there was maintained. </p> <p> Asia Minor, Macedonia and Greece were the sphere of Paul's second missionary journey. Having differed from Barnabas, because the latter wished to take John with them (who had left them on the first journey), Paul selected Silas for his companion, and departed with the full fellowship of the brethren. During part of this journey Timothy was one of the company. He abode a year and a half at Corinth, where he wrote the two EPISTLES TO THE THESSALONIANS. He now visited Jerusalem at the feast, and returned to Antioch. He took his third missionary journey through Galatia and Phrygia.When he visited Ephesus he <i> separated </i> the disciples from the synagogue, and they met in the school of Tyrannus. At Ephesus he wrote theFIRST EPISTLE TO THE CORINTHIANS, and probably the EPISTLE TO THE GALATIANS. After the tumult raised by [[Demetrius]] he went to Macedonia, and there wrote the SECOND EPISTLE TO THE CORINTHIANS. He again visited Corinth and wrote the EPISTLE TO THE ROMANS. </p> <p> The Jews seeking his life, Paul went through Macedonia, sailed from Philippi, and preached at Troas. At Miletus he gave a solemn parting address to the elders of Ephesus, and took his leave of the disciples at Tyre, where he was cautioned not to go to Jerusalem. At Caesarea also he was warned of what awaited him at Jerusalem, but he avowed that he was ready not only to be bound, but also to die for the name of the Lord Jesus. </p> <p> Paul arrived at Jerusalem just before Pentecost. In order to prove himself a good Jew he was advised by the brethren to associate himself with four men who had a vow on them, and to be at charges with them. But while carrying this out he was seized by some Asiatic Jews, and beaten, but was rescued by Lysias, the Roman chief captain. After appearing before the council, and again being rescued by him, he was for safety sent off by night to Caesarea. There his cause was heard by Felix, who kept him prisoner, hoping to be bribed to release him. Two years later, when superseded by Festus, Felix, to please the Jews, left Paul in bonds. On appearing before Festus, to save himself from being sent to Jerusalem, there being a plot to waylay and murder him, Paul appealed to the emperor. His case having been heard by Agrippa and Festus, he was finally remitted to Rome. The ship, however, was wrecked at Malta, where they wintered, all on board having been saved. </p> <p> On his arrival at Rome, Paul sent for the chief men of the Jews and preached to them: some of them believed, though the majority rejected God's grace (thus fulfilling Isaiah 6:9,10 ), which should henceforth go to the Gentiles. He, though still a prisoner, abode two years in his own hired house. There he wrote the EPISTLES TO THE COLOSSIANS, the EPHESIANS, the PHILIPPIANS, and also to PHILEMON. </p> <p> The history of Paul is thus far given in the Acts of the Apostles, but there are intimations in the later epistles that after the two years at Rome he was liberated. His movements from that time are not definitely recorded; apparently he visited Ephesus and Macedonia, 1 Timothy 1:3; wrote the FIRST EPISTLE TO TIMOTHY; visited Crete, Titus 1:5; and Nicopolis, Titus 3:12; wrote the EPISTLE TO TITUS (the early writers say that he went to Spain, which we know he desired to do, Romans 15:24,28 ); visited Troas and Miletus, 2 Timothy 4:13,20; wrote the EPISTLE TO THE HEBREWS; and when a prisoner at Rome the second time, wrote the SECOND EPISTLE TO TIMOTHY, when expecting his death. Early writers say that he was beheaded with the sword, which is probable, as he was a Roman citizen. </p> <p> Paul received his commission directly from Christ who appeared to him in glory, and this source of his apostleship he carefully insists on in the Epistle to the Galatians. New light as to the church in its heavenly character came out by Paul, who was God's special apostle for that purpose. To him was revealed the truth that the assembly was the body of Christ, and the <i> doctrine </i> of new creation in Christ Jesus, in which evidently there is no distinction between Jew and Gentile. This caused great persecution from the Jews and from Judaising teachers, who could not readily give up the law, nor endure the thought of Gentiles having an equal place with themselves. This Paul insisted on: it was his mission as apostle to the Gentiles. To Paul also was committed what he calls "my gospel:" this was 'the gospel of the glory' (Christ in glory who put away the Christian's sins being presented in it as the last Adam, the Son of God). 2 Corinthians 4:4 . It not only brings salvation, great as that is, but it separates the believer from earth, and conforms him to Christ as He is in glory. </p> <p> Paul was an eminent and faithful servant of Christ. As such he was content to be nothing, that Christ might be glorified. To the Thessalonians he was gentle 'as a nurse cherisheth her children.' 1 Thessalonians 2:7 . He was severe however to the Corinthians when they were allowing sin in their midst, and to them he had to assert his apostolic authority when traducers were seeking to nullify his influence among them. To the Galatians he was still more severe: they were in danger of being shipwrecked as to faith by false Judaising teachers, who were undermining the truth of the gospel. </p> <p> In the epistles we get a few glimpses of the inner life of Paul. After having been caught up into the third heavens, he prayed for the removal of the thorn in the flesh which had been given him <i> lest </i> he should be puffed up, and was told that Christ's grace was sufficient for him, he could say, "most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.' 2 Corinthians 12:9,10 . He also could say, "To me to live is Christ;" and "This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the calling on high of God in Christ Jesus." Philippians 3:13,14 . As a martyr he reached that goal. The catalogue he gives of his privations and sufferings in 2 Corinthians 11:23-28 discloses the fact that but a small part of his gigantic labours is recounted in the Acts of the Apostles. </p>

<p> The distinguished "apostle of the Gentiles;" also called SAUL, a Hebrew name. He is first called Paul in Acts 13:12; and as some think, assumed this Roman name according to a common custom of Jews in foreign lands, or in honor of Sergius Paulus, Acts 13:7 , his friend and an early convert. Both names however may have belonged to him in childhood. He was born at Tarsus in Cilicia, and inherited from his father the privileges of a Roman citizen. His parents belonged to the tribe of Benjamin, and brought up their son as "a Hebrew of the Hebrews," Philippians 3:5 . Tarsus was highly distinguished for learning and culture, and the opportunities for improvement it afforded were no doubt diligently improved by Paul. At a suitable age he was sent to Jerusalem to complete his education in the school of Gamaliel, the most distinguished and right-minded of the Rabbis of that age. It does not appear that he was in Jerusalem during the ministry of Christ; and it was perhaps after his return to Tarsus that he learned the art of tent-making, in accordance with a general practice among the Jews, and their maxim, "He that does not teach his son a useful handicraft, teaches him to steal," Acts 18:3 20:34 2 Thessalonians 3:8 . </p> <p> We next find him at Jerusalem, apparently about thirty years of age, high in the confidence of the leading men of the nation. He had profited by the instructions of Gamaliel, and became learned in the law; yielding himself to the strictest discipline of the sect of the Pharisees, he had become a fierce defender of Judaism and a bitter enemy of Christianity, Acts 8:3 26:9-11 . After his miraculous conversion, of which we have three accounts, Acts 9:22,26 , Christ was all in all to him. It was Christ who revealed himself to his soul at Damascus, Acts 26:15 1 Corinthians 15:8; to Christ he gave his whole heart, and soul, mind, might, and strength; and thenceforth, living or dying, he was "the servant of Jesus Christ." He devoted all the powers of his ardent and energetic mind to the defense and propagation of the gospel of Christ, more particularly among the Gentiles. His views of the pure and lofty spirit of Christianity, in its worship and in its practical influence, appear to have been peculiarly clear and strong; and the opposition which he was thus led to make to the rites and ceremonies of the Jewish worship, exposed him everywhere to the hatred and malice of his countrymen. On their accusation, he was at length put in confinement by the Roman officers and after being detained for two years or more at Caesarea, he was sent to Rome for trial, having himself appealed to the emperor. </p> <p> There is less certainty in respect to the accounts, which are given of Paul afterwards by the early ecclesiastical writers. Still it was a very generally received opinion in the earlier centuries, that the apostle was acquitted and discharged from his imprisonment at the end of two years; and that he afterwards returned to Rome, where he was again imprisoned and put to death by Nero. </p> <p> Paul appears to have possessed all the learning which was then current among the Jews, and also to have been acquainted with Greek literature; as appears from his mastery of the Greek language, his frequent discussions with their philosophers, and his quotations from their poets-Aratus, Acts 17:28; Meander, 1 Corinthians 15:33; and Epimenides, Titus 1:12 . Probably, however a learned Greek education cannot with propriety be ascribed to him. But the most striking trait in his character is his enlarged view of the universal design and the spiritual nature of the religion of Christ, and of its purifying and ennobling influence upon the heart and character of those who sincerely profess it. From the [[Savior]] himself he had caught the flame of universal love, and the idea of salvation for all mankind, Galatians 1:12 . </p> <p> Most of the other apostles and teachers appear to have clung to Judaism, to the rites, ceremonies, and dogmas of the religion in which they had been educated, and to have regarded Christianity as intended to be engrafted upon the ancient stock, which was yet to remain as the trunk to support the new branches. Paul seems to have been among the first to rise above this narrow view, and to regard Christianity in its light, as a universal religion. While others were for Judaizing all those who embraced the new religion by imposing on them the yoke of Mosaic observances, it was Paul's endeavor to break down the middle wall of separation between Jews and Gentiles, and show them that they were all "one in Christ." To this end all his labors tended; and, ardent in the pursuit of this great object, he did not hesitate to censure the time-serving Peter, and to expose his own life in resisting the prejudices of is countrymen. Indeed, his five years' imprisonment as Jerusalem, Caesarea, and Rome arose chiefly from this cause. </p> <p> These various journeys of St. Paul, many of them made on foot, should be studied through on a map; in connection with the inspired narrative, in Acts, and with his own pathetic description of his labors, 2 Corinthians 11:23-29 , wherein nevertheless the half is not told. When we review the many regions he traversed and evangelized, the converts he gathered, and the churches he founded, the toils, perils, and trials he endured, the miracles he wrought, and the revelations he received, the discourses, orations, and letters in which he so ably defends and unfolds Christianity, the immeasurable good which God by him accomplished, his heroic life, and his martyr death, he appears to us the most extraordinary of men. </p> <p> The character of Paul is most fully portrayed in his epistles, by which, as Chrysostom says he, "still lives in the mouths of men throughout the whole world. By them, not only is own converts, but all the faithful even unto this day, yea, and all the saints who are yet to be born until Christ's coming again, both have been and shall be blessed." In them we observe the transforming and elevating power of grace in one originally turbulent and passionate-making him a model of many and Christian excellence; fearless and firm, yet considerate, courteous, and gentle; magnanimous, patriotic, and selfsacrificing; rich in all noble sentiments and affections. </p> <p> EPISTLES OF PAUL. -There are fourteen epistles in the New Testament usually ascribed to Paul, beginning with that to the Romans, and ending with that to the Hebrews. Of these the first thirteen have never been contested; as to the latter, many good men have doubted whether Paul was the author, although the current of criticism is in favor of this opinion. These epistles, in which the principles of Christianity are developed for all periods, characters, and circumstances, are among the most important of the primitive documents of the Christian religion, even apart from their inspired character; and although they seem to have been written without special premeditation, and have reference mostly to transient circumstances and temporary relations, yet they everywhere bear the stamp of the great and original mind of the apostle, as purified, elevated, and sustained by the influences of the Holy Spirit. </p> <p> It is worthy of mention here, that an expression of Peter respecting "our beloved brother Paul" is often a little misunderstood. The words "in which" in 2 Peter 3:16 , are erroneously applied to the "epistles" of Paul; and not to "these things" immediately preceding, that is, the subjects of which Peter was writing, as the Greek shows they should be. Peter finds no fault, either with Paul, or with the doctrines of revelation. </p> <p> The arrangement of Hug is somewhat different; and some critics who find evidence that Paul was released from his first imprisonment and lived until the spring of A. D. 68, assign the epistles Hebrews, 1Timothy, Titus, and 2Timothy to the last year of his life. See TIMOTHY. </p>

<p> The apostle. His name at the first was Saul; but, as is generally supposed, after his being made an instrument in the hand of God for the conversion of Sergius Paulus, the deputy of Paphos, (see Acts 13:7) he was called Paul. Some have indeed supposed that the change of name was made at his own conversion; but this doth not seem likely, as so long a space had taken place between that period and the time of Sergius Paulus's conversion, during all which the Holy Ghost still called him Saul. His own conversion was about the year of our Lord God 35; whereas the conversion of the deputy of Paphos did not happen until the year 45. See particularly Acts 13:2; where God the Holy Ghost called our apostle by name, Saul; and the manner of expression in which the name of Paul is first spoken of in the Scriptures, seems to imply that it was then only given to him, for afterwards we hear no more of the name of Saul. (See Acts 13:9) And some have gone so far as to say, that the [[Deputy]] himself called Paul by this name, as giving him one of his own names in token of his love for him, as [[Vespasian]] the emperor, it is well known, called [[Josephus]] Flavius, his own name, out of regard. </p> <p> [[Concerning]] this great apostle of the Lord Jesus Christ, it would form a place more suited for the separate volume of an history, than as an article of a mere explanatory memorandum in a Concordance, to enter into a detail of Paul's life and ministry. [[Pleasing]] as the subject in itself would be, I must suppress the gratification. Indeed a reference to the sacred word of God is much more suited for the obtaining information of Paul's history, because while attending to the memoirs of the apostle we may also gather instruction from his doctrine. It will answer all the purpose to be wished for, by way of information, concerning Paul, in a work of this kind, just to observe that from his conversion to his martyrdom we find in the apostle's history one uniform invariable course of faith and practice in the path of the gospel. And those fourteen blessed Epistles which God the Holy Ghost hath given to the church by him, will render his memory blessed to the latest ages. It should seem, from calculating the periods of Paul's life and ministry, that he was born about two years before Christ's incarnation, and suffered martyrdom under, the emperor Nero in the year 66. </p>

<p> "Thorn" implies bodily pain; "buffet," shame ( <p> Copyright StatementThese files are public domain. </p> <p> Bibliography InformationFausset, Andrew R. Entry for 'Paul'. Fausset's [[Bible]] Dictionary. https://www.studylight.org/dictionaries/eng/fbd/p/paul.html. 1949. </p> </p>

<p> (1): (n.) An [[Italian]] silver coin. See Paolo. </p> <p> (2): (n.) See Pawl. </p>

<p> Bibliography InformationMcClintock, John. Strong, James. Entry for 'Paul'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/p/paul.html. [[Harper]] & Brothers. New York. 1870. </p>