The Apostle Paul: July 2007
Table of Contents
Chronology of the Apostle Paul’s Life
Approximate
Year A.D.
36
Conversion of Saul of Tarsus (Acts 9).
3639
At Damascus: preaches in the synagogue; goes into Arabia; returns to Damascus; flight from Damascus. His first visit to Jerusalem, three years after his conversion. Thence to Tarsus (Acts 9:23-26; Gal. 1:18).
3940
Rest of the Jewish churches (Acts 9:31).
4043
Paul preaches the gospel in Syria and Cilicia (Gal. 1:21). A period of uncertain length. During this time he may have undergone the perils and sufferings which he recounts to the Corinthians (2 Cor. 11). He is brought from Tarsus to Antioch by Barnabas and stays there a year before the famine (Acts 11:26).
44
Paul’s second visit to Jerusalem, with the aid (Acts 11:30).
45
Paul returns to Antioch (Acts 12:25).
4649
Paul’s first missionary journey with Barnabas; goes to Cyprus, Antioch in Pisidia, Iconium, Lystra, Derbe and back through the same places to Antioch. They remain a long time in Antioch. Dissension and disputation about circumcision (Acts 13; 14; 15:12).
50
Paul’s third visit to Jerusalem with Barnabas, fourteen years after his conversion (Gal. 2:1). They attend the council at Jerusalem (Acts 15). Return of Paul and Barnabas to Antioch, with Judas and Silas (Acts 15:3235).
51
Paul’s second missionary journey, with Silas and Timothy. He goes from Antioch to Syria, Cilicia, Derbe, Lystra, Phrygia, Galatia and Troas. Luke joins the apostolic band (Acts 16:10).
52
Entrance of the gospel into Europe (Acts 16:11-13). Paul visits Philippi, Thessalonica, Berea, Athens and Corinth. Spends a year and six months at Corinth (Acts 18:11). First Epistle to the Thessalonians written. Second Epistle to the Thessalonians written.
53
Paul leaves Corinth and sails to Ephesus (Acts 18:18-19).
54
Paul’s fourth visit to Jerusalem, at the feast. Returns to Antioch.
5456
Paul’s third missionary journey. He departs from Antioch; visits Galatia, Phrygia, and reaches Ephesus, where he stays two years and three months. Here Paul separates the disciples from the Jewish synagogue (Acts 19:8,10). Epistle to the Galatians written.
57
Spring: First Epistle to the Corinthians written. The tumult at Ephesus; Paul leaves for Macedonia (Acts 19:23; 20:1). Autumn: Second Epistle to the Corinthians written (2 Cor. 1:8, 2:13-14; 7:5; 8:1; 9:1). Paul visits Illyricum; goes to Corinth; winters there (Rom. 15:19; 1 Cor. 16:6).
58
Spring: The Epistle to the Romans written (Rom. 15:25-28; 16:21-23; Acts 20:4). Paul leaves Corinth; passes through Macedonia; sails from Philippi; preaches at Troas; addresses the Ephesian elders at Miletus; visits Tyre and Cæsarea (Acts 20; 21:1-14).
5860
Paul’s fifth visit to Jerusalem, before Pentecost. He is arrested in the temple; brought before Ananias and the Sanhedrim; sent by Lysias to Cæsarea, where he is kept in bonds two years.
60
Paul heard by Felix and Festus. He appeals unto Cæsar; preaches before Agrippa, Bernice, and the men of Cæsarea. Autumn: Paul sails for Italy. Winter: Shipwrecked at Malta (Acts 27).
61
Spring: Arrives at Rome; dwells two years in his own hired house (Acts 28).
62
Spring: Epistles to Philemon, Colossians and Ephesians written. Autumn: Epistle to the Philippians written.
63
Spring: Paul acquitted and released. Epistle to the Hebrews written. Paul takes another journey, intending to visit Asia Minor and Greece (Philem. 22; Phil. 2:24).
64
Visits Crete and leaves Titus there; exhorts Timothy to abide at Ephesus. First Epistle to Timothy written. Epistle to Titus written. Intends to winter at Nicopolis (Titus 3:12).
6467
Visits Troas, Corinth and Miletum (2 Tim. 4:13,20). Paul arrested and sent to Rome. Deserted and solitary, having only Luke, of his old associates, with him. Second Epistle to Timothy written, probably not long before his death. These last journeys and events are supposed to cover a period of about three years.
67
Paul’s martyrdom.
Arranged by A. Miller
Saul of Tarsus
In contemplating the character of this most remarkable man, we may gather up some fine principles of gospel truth. He seems to have been peculiarly fitted to show forth, in the first place, what the grace of God can do, and, in the second place, what the greatest amount of legal effort cannot do. If ever there was a man upon this earth whose history illustrates the truth that salvation is by grace, “not by the works of the law,” Saul of Tarsus was that man. Indeed, it would seem as though God had specially designed to present, in the person of Saul, a living example, first, of the depth to which a sinner can descend, and second, of the height to which a legalist can attain. He was, at once, the very worst and the very best of men — the chief of sinners and the chief of legalists. He traveled down to the lowest point of human wickedness and climbed to the loftiest summit of human righteousness. He was a sinner of the sinners and a Pharisee of the Pharisees.
The Chief of Sinners
Let us, then, in the first place, contemplate him as the chief of sinners. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Tim. 1:15). Note particularly that the Spirit of God declares, concerning Saul of Tarsus, that he was the chief of sinners. It is not the expression of Paul’s humility, though, no doubt, he was humble under the sense of what he had been. We are not to be occupied with the feelings of an inspired writer, but with the statements of the Holy Spirit who inspired him. It is well to see this. Very many persons speak of the feelings of the various inspired writers in a way calculated to weaken the sense of that precious truth, the absolute inspiration of Holy Scripture. We are anxious that our readers should entertain the very highest thoughts respecting the inspired volume, that they should treasure it in their hearts’ affection, not as the expression of human feelings, however pious and praiseworthy, but as the depository of the thoughts of God. “The prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21).
Therefore, in reading 1 Timothy 1:15, we are not to think of the feelings of man, but of the record of God, and this record declares that Paul was the chief of sinners. It is never once stated that anyone else was the chief of sinners. No doubt, in a secondary sense, each convicted heart will feel and own itself the vilest heart within its entire range of intelligence, but this is quite another matter. The Holy Spirit has declared of Paul, and of none other, that he was the chief of sinners, nor does the fact that He has told us this by the pen of Paul himself interfere with or weaken, in the smallest degree, the truth and value of the statement. Paul was the chief of sinners. No matter how bad anyone may be, Paul could say, “I am chief.” No matter how low anyone may feel himself to be — no matter how deeply sunk in the pit of ruin — a voice rises to his ear from a deeper point still, “I am chief.” There cannot be two chiefs, for if there were, it could only be said that Paul was one of them, whereas it is most distinctly declared that he was “chief.”
But let us mark the object of all this dealing with the chief of sinners. “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting.” The chief of sinners is in heaven. How did he get there? Simply by the blood of Jesus, and, moreover, he is Christ’s “pattern” man. All may look at him and see how they too are to be saved, for in such wise as the “chief” was saved must all the subordinate be saved. The grace that reached the chief can reach all. The blood that cleansed the chief can cleanse all. The title by which the chief entered heaven is the title for all. The vilest sinner under the canopy of heaven may hearken to Paul saying, I am chief, and yet I obtained mercy; behold in me a pattern of Christ’s long-suffering. There is not a sinner this side of death, be he backslider or aught else, beyond the reach of the love of God, the blood of Christ, or the testimony of the Holy Spirit.
The Chief of Legalists
We shall now turn to the other side of Saul’s character and contemplate him as the chief of legalists. “Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more” (Phil. 3:4). Here we have a most valued point. Saul of Tarsus stood, as it were, on the very loftiest crag of the hill of legal righteousness. He reached the topmost step of the ladder of human religion. He would suffer no man to get above him. His religious attainments were of the very highest order. (See Galatians 1:14.) No one ever got beyond him in the matter of working out a self-righteousness. “If any other man thinketh that he hath whereof he might trust in the flesh, I more.” Is “any” man trusting in his temperance? Paul could say, “I more.” Is “any” man trusting in his morality? Paul could say, “I more.” Is “any” man trusting in ordinances, sacraments, religious devices or pious observances? Paul could say, “I more.” Is “any” man proudly wrapping himself up in the pompous robes of orthodoxy and trusting therein? Paul could say, “I more.” In a word, let a man mount up the hill of legal righteousness as high as the most towering ambition or fervid zeal can carry him, and he will hear a voice falling upon his ear, from a loftier height still, “I more.”
All this imparts a peculiar interest to the history of Saul of Tarsus. He lay at the very bottom of the pit of ruin, and he stood on the very summit of the hill of self-righteousness. Deep as any sinner may have sunk, Paul was deeper still. High as any legalist may have stood, Paul stood higher still. He combined in his own person the very worst and the very best of men. In him we see, at one view, the power of the blood of Christ and the utter worthlessness of the fairest robe of self-righteousness that ever decked the person of a legalist. Looking at him, no sinner need despair; looking at him, no legalist can boast. If the chief of sinners is in heaven, I can get there too. If the greatest religionist, legalist and doer that ever lived had to come down from the ladder of self-righteousness, it is of no use for me to go up. Saul of Tarsus came up from the depths and down from the heights and found his place at the pierced feet of Jesus of Nazareth. His guilt was no hindrance and his righteousness no use. The former was washed away by the blood, and the latter turned into dung and dross by the moral glory of Christ. It mattered not whether it was “I . . . chief,” or “I more.” The cross was the only remedy. “God forbid,” says this chief of sinners and prince of legalists, “that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).
Paul had just as little idea of trusting in his righteousness as in his crimes. He was permitted to win the laurel of victory in the grand legal struggle with his “equals” in his own nation, only that he might fling it as a withered, worthless thing at the foot of the cross. He was permitted to outstrip all in the dark career of guilt, only that he might exemplify the power of the love of God and the efficacy of the blood of Christ. The gospel has a double voice. It calls to the slave of vice who lies wallowing in the mire of moral pollution, and says, “Come up.” It calls to the busy, self-complacent religionist who is vainly endeavoring to clamber up the steep sides of Mount Sinai, and says, “Come down.” Saul was no nearer to Christ as the chief of legalists than he was as the chief of sinners. There was no more justifying merit in his noblest efforts in the school of legalism than in his wildest acts of opposition to the name of Christ. He was saved by grace, saved by blood, and saved by faith. There is no other way for sinner or legalist.
Thus much as to Saul of Tarsus in his twofold character as chief of sinners and chief of legalists. There is one other point in his history at which we must briefly glance in order to show the practical results of the grace of Christ. This will present him to our notice as
The Most Laborious of Apostles
If Paul learned to cease working for righteousness, he also learned to begin working for Christ. When we behold, on the road leading to Damascus, the shattered fragments of the worst and best of men — when we hear those pathetic accents, emanating from the depths of a broken heart, “Lord, what wilt Thou have me to do?” — when we see that man who had just left Jerusalem in all the mad fury of a persecuting zealot, now stretching forth the hand of blind helplessness, to be led like a little child into Damascus, we are led to form the very highest expectations as to his future career, nor are we disappointed. Mark the progress of that most remarkable man; behold his gigantic labors in the vineyard of Christ; see his tears, his toils, his travels, his perils and his struggles; see him as he bears his golden sheaves into the heavenly garner and lays them down at his Master’s feet; see him wearing the noble bonds of the gospel and finally laying his head on a martyr’s block, and say if the gospel of God’s free grace — the gospel of Christ’s free salvation—does away with good works. Nay, that precious gospel is the only true basis on which the superstructure of good works can be erected. Morality, without Christ, is an icy morality. Benevolence, without Christ, is a worthless benevolence. Ordinances, without Christ, are powerless and valueless. Orthodoxy, without Christ, is heartless and fruitless. We must get to the end of self, whether it be a guilty self or a religious self, and find Christ as the satisfying portion of our hearts, now and forever. Then we shall be able to say with truth,
Thou, O Christ, art all I want;
More than all in Thee I find.
Thus it was with Saul of Tarsus. He got rid of himself and found his all in Christ, and hence, as we hang over the impressive page of his history, we hear, from the most profound depths of moral ruin, the words, “I am chief” — from the most elevated point in the legal system, the words, “I more” — and from amid the golden fields of apostolic labor, the words, “I labored more abundantly than they all.”
C. H. Mackintosh
That I May Know Him
Philippians 3:10-14
Paul did not know Him
As John, who leaned upon His breast;
He did not walk and talk
With Him, or have Him as a guest;
And yet he says, “That I may know
Him in His resurrection power . . . ”
Be partaker in His sufferings
When the clouds may lower.
I wish to know Him
As Paul did; however, it would please
Me well to have communion sweet,
And still to go through life with ease;
Through beatings oft, and shipwreck too,
In watching, fasting, thirst and cold —
The “knowing Him,” it cannot be
If “I” and pride still hold.
Yes, I can know Him —
That risen One who sits on high,
But “conformed to His death”
Goes hand in hand with “yet not I”;
Press down toward the mark, forgetting things
Behind; reach upward and reach out;
Life’s little moment soon will pass,
And then His welcome shout!
The Gospel Paul Preached
We learn through Paul’s gospel that the believer is “justified from all things” (Acts 13:3839). The correct reading of the verse is “in Him every one that believes is justified,” not “by Him.” Paul alone teaches that the believer is “in Christ.”
We learn from Paul’s ministry the truth of the “one body.” Christ and His church are one. This is seen in Ephesians 3:16 and 1 Corinthians 12:12-13.
We also learn an added truth as to the Lord’s supper. Previous to Paul’s revelation, they were breaking bread, thus commemorating the Lord’s death (Acts 2:42). Now Paul gives the added blessedness of the truth that the one loaf is a symbol of our oneness with Christ. He received it “of the Lord,” that is, by revelation (1 Cor. 10:15-17; 1 Cor. 11:23-26).
We learn from Paul’s ministry the truth of “the rapture” — the coming of the Lord to receive us to Himself before the day of tribulation. See 1 Thessalonians 4:13-18. This is the first revelation of the Lord’s coming for us before the day of glory for Israel.
We also learn from Paul’s gospel that the believer who passes through death is “absent from the body and . . . present with the Lord” (2 Cor. 5:8). There was positively no revelation of this truth until Paul gave it. No Old Testament scripture reveals this precious truth. The dying thief was the first of which we have any record to hear of it, and he had it for himself alone. Paul received it for the church, that is, for all saints.
Paul alone tells us that in resurrection believers will have incorruptible and immortal bodies. Added to this he also tells that our bodies will be like Christ. See 1 Corinthians 15:35-54 and Philippians 3:21.
It is very important to see that Paul alone gives us all the above teaching, which he received, not by reading the Old Testament, but by revelation. It was not the fulfilling of Old Testament promises (of which Peter speaks), but new revelations from Christ in glory. It is all connected with our heavenly calling.
H. E. Hayhoe
Five Revelations to Paul
In Paul’s ministry we have the completion of the Word of God (Col. 1:25). All the counsels of God which center in His beloved Son have been revealed for our spiritual intelligence. The following five scriptures show distinctly that Paul’s ministry was by special revelation:
1. Gospel of the grace of God: Galatians 1:12.
2. The rapture: 1 Thessalonians 4:15.
3. The mystery: Ephesians 3:3.
4. The supper: 1 Corinthians 11:23.
5. The resurrection from among the dead: 1 Corinthians 15:51.
All declare the new and heavenly position and portion of believers on this side of the cross.
Christian Truth, Vol. 21:224
The Apostle Paul
We live in the day of God’s grace, when He is showing what He can do for man. To demonstrate the greatness of His love, acting in grace, He took the very “chief of sinners” and lifted Him up to be one of His greatest servants. Paul could say with a humble and grateful heart, “I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. . . . But by the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me” (1 Cor. 15:9-10).
None of us can claim to be the “chief of sinners” and none of us would claim to have labored more than the apostles, but all of us can rejoice that, like Paul, we are the objects of God’s grace and mercy. We thank the Lord for His servant Paul and what He has revealed to us through him.
This man of grace is given to us by the Lord as a “pattern” for our Christian lives. He illustrates to us what it means to be a heavenly citizen living on earth, witnessing to all men by word and deed that God is light and God is love. Like Paul, we are to live by that faith which has Christ as its object.
The Apostle Paul Arrived in Rome a Prisoner
Did Paul Ever Leave Rome?
The historical record of Paul’s life, as recorded in the Acts, ends with Paul in prison in Rome, awaiting the judgment of his case by the Roman emperor, Caesar. From this fact we might quickly conclude that his life ended there. However, a careful study of his epistles leads to a different conclusion.
It is profitable to understand that the Scriptures do not always present historical facts in a direct manner. Consider, for example, the martyrdom of Peter. It is fact made known to us only by the Lord’s indication that it should be so. Having it thus from His lips, we are as sure that the event took place as if we had seen it for ourselves.
If we only had sources outside of the Word to study, such as tradition and secular history, we would consider the question of whether or not Paul was set free to be one to leave alone as the Spirit of God had not chosen to give us an answer. However, we believe the Word does shed sufficient light on the question to make the study of it profitable.
Evidence in Philippians
By the Holy Spirit speaking through the Apostle Paul we have similar evidence that he did depart from Rome after a first imprisonment there and later was imprisoned there a second time. Turn to Philippians 1:21-26 (JND), which was written from Rome. “To me to live is Christ, and to die gain; but if to live in flesh is my lot, this is for me worth the while: and what I shall choose I cannot tell. But I am pressed by both, having the desire for departure and being with Christ, for it is very much better, but remaining in the flesh is more necessary for your sakes; and having confidence of this, I know that I shall remain and abide along with you all, for your progress and joy in faith; that your boasting may abound in Christ Jesus through me by my presence again with you.”
The Spirit of God gave utterance to these inspired words through a human mouthpiece. After Paul tells them that while for himself he would choose the far sweeter portion of departing to be with Christ, he nevertheless felt desirous to stay a little longer, that he might be of service to them.
He concludes with the positive statements: “Remaining in the flesh is more necessary for your sakes,” not “I think it is.” “I know that I shall remain and abide along with you all,” not “I think I shall.” Note particularly that he is not giving his opinion, but facts. Verse 26 is most explicit. He is to remain in order that their boasting may abound in Christ Jesus through him by his presence again with them. How can we doubt, therefore, that Paul was liberated, left Rome, saw again the saints at Philippi, without practically denying the inspiration of this part of the Word? Would the Spirit of God have the Apostle to say that he knew he should remain and see them once more if the event was going to be just the opposite? Far be the thought.
Visit to Spain
There are passages in which the inspired writer is allowed to give his personal judgment (for example, 1 Corinthians 7:25 and other parts of that chapter where the Apostle gives his thoughts and judgment as a spiritual man, his mind animated and guided by the Spirit), but it is quite a different thing here. The remaining and abiding along with them are spoken of as actual facts that are to have their accomplishment, and inasmuch as we are reading the Word of God, and not the word of man, we believe that they did have their accomplishment.
It may be objected that Romans 15:28 is as positive a statement that he will go by Rome into Spain. So it is. But why doubt that he went? What more likely than that upon his liberation he proceeded immediately thither, according to his long formed intention? Wherever the Apostle does not feel at liberty to speak with certainty of anything he proposes to do, he says, “I hope,” or, “If the Lord will,” or the like. See 1 Corinthians 16:7; Philippians 2:19; Philemon 22.
It may be asked, “Granted that this passage proves the point in question, what do we gain?” Much. How blessed the grace which, after Paul by his self-willed journey to Jerusalem had been brought a captive to Rome, so orders things that he is free once more and visits yet again, for their “progress and joy in faith,” the beloved Macedonian saints! It is sweet to contemplate this final mercy bestowed by the Lord upon His servant! How He loves to bless us and just when, by our foolish ways, we have demonstrated our unworthiness to be blessed!
Testimony in Second Timothy
The passage in Philippians should be conclusive for a subject mind. Second Timothy, however, supplies abundant confirmation. “Trophimus have I left at Miletum sick” (ch. 4:20). Now it is impossible that the Apostle can refer to his visit to Miletum (Acts 20:1538) — to say nothing of the time which had elapsed since then, which must have been three or four years — because we read that Trophimus was with him when he arrived at Jerusalem (Acts 21:29). And the narrative in Acts 27 makes it perfectly plain that he did not go near Miletum in his voyage to Rome, Myra in Lycia (vs. 5) being the only point touched in Asia Minor. It becomes, therefore, a matter of absolute certainty that this leaving of Trophimus at Miletum must have occurred when Paul, having been liberated and having left Rome, was once again in Asia Minor.
Note the largeness of the Lord’s grace to Paul. Not only was it granted to him to revisit Macedonia and cause the boasting of the Philippians to abound in Christ Jesus through him by his presence again with them, but also to see again some of the Asia Minor assemblies and Corinth. “Erastus remained in Corinth” (2 Tim. 4:20 JND). No doubt there must have been much sorrow connected with this journey, for when in Rome again, he tells Timothy that “all who are in Asia . . . have turned away from me” (ch. 1:15 JND), but to minister the truth carried with it a joy that no defection of the halfhearted could take away, and here and there he found a Prisca and Aquila and a household of Onesiphorus.
Second Timothy is the last word from the Apostle. In Philippians he says that he was going to remain and in 2 Timothy that he was going to depart. “I am already being poured out, and the time of my release is come” (2 Tim 4:6 JND). In Philippians he says, “Do thy diligence to come before winter” (ch. 4:21). Beautiful are his closing words of triumph. “I have fought a good fight, I have finished my course, I have kept the faith” (ch. 4:7). “The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom: to whom be glory forever and ever. Amen” (ch. 4:18). Beautiful are his parting salutations to his beloved child. “The Lord Jesus Christ be with thy spirit. Grace be with you” (ch. 4:22).
F. M., adapted
The Lord and Paul in Jerusalem
I have been much struck with the comparison between the blessed Lord at the end of His life and Paul in his last visit to Jerusalem, faithful and blessed servant of the Lord as He was. Christ, aware of the purpose of the Jews, as indeed the disciples were, remains calmly at a distance when He had gone away from Jerusalem, moved by no human claim, touching as it was, till God His Father’s will was manifest, and then He goes up without fear; dismayed as the disciples were at the thought of it, He walked in the light, and stumbling was not before Him.
Paul, bound in his spirit, warned in every city of bonds and afflictions, and, not only so, but told by those who spoke by the Spirit not to go up, goes, no doubt under the hand of God overruling it all, but listening to the counsel of Judaizing Christians, to be taken. He is taken in a tumult and then seized by the Romans.
The blessed Lord delivers Himself up, saying, “If . . . ye seek Me, let these go their way.” In the temple all classes of the Jews come to prove and try Him, but they are judged one after another and, unable to answer Him, dare ask Him no more questions, and then He is condemned for the testimony to the truth He gave Himself, both before the chief priests and Pontius Pilate. All was simply perfect, as it became One who, if in grace among men, must have manifested His perfection among them.
If ever man was honored and blessed, it was Paul, but he was a man simply, a divinely raised up and divinely gifted testimony to Christ, and faithful in his walk. But Christ was the subject of testimony (through the Faithful Witness), Paul a testifier to Christ and, however prominent in service, a man as we are. Bible Treasury, Vol. 12:2
Paul’s Prison Epistles
Christ in glory sanctifies, purifies and washes by the water of the Word His body through letters written by His servant, the Apostle Paul, while in prison in Rome.
1. Colossians — the positive side of the gospel, union with Christ in glory.
2. Ephesians — the church, the body, united to Christ its head.
3. Philippians — personal devotedness.
4. Philemon — practical righteousness, through grace.
5. Second Timothy — personal faithfulness in a day of ruin.
F. G. Patterson, adapted
The Apostle Paul
Conversion
The Apostle Paul 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 named Saul, at whose feet the witnesses who stoned Stephen laid their clothes. Afterwards he became 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’s appearing to him was unique, and he was so completely changed that he became at once as bold for Christ as before he had been a persecutor of Christ. 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 learned more of the Lord.
First Missionary Journey
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 Cæsarea 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 labored. 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.” A dispute arose 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 center of the activity of the Spirit. Being far from Jerusalem, it was less influenced by Judaizing tendencies, though communion with the saints there was maintained.
Second Missionary Journey
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 First and Second Thessalonians. He visited Jerusalem at the feast and then returned to Antioch.
Third Missionary Journey
He took his third missionary journey through Galatia and Phrygia. When he visited Ephesus, he separated the disciples from the synagogue, and they met in the school of Tyrannus. At Ephesus he wrote First Corinthians and probably Galatians. After the tumult raised by Demetrius, he went to Macedonia, and there wrote Second Corinthians. He again visited Corinth and wrote Romans.
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 Cæsarea 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.
First Imprisonment
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. But while carrying this out, he was seized by some Asiatic Jews and beaten. He was rescued by Lysias, the Roman chief captain. After appearing before the council and again being rescued by him, he was sent off for his safety by night to Cæsarea. There his cause was heard by Felix, who kept him prisoner, hoping to be bribed to release him. Two years later Felix, when superseded by Festus, left Paul in bonds to please the Jews. 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. Agrippa and Festus finally heard his case and sent him to Rome. The ship, however, was wrecked at Malta, where they wintered, all on board having been saved.
Two Years in Rome
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 6:910), which should henceforth go to the Gentiles. He, though still a prisoner, abode two years in his own hired house. There he wrote Colossians, Ephesians, Philippians and also Philemon.
Freedom and Second Imprisonment
The history of Paul to this point is given in the Acts of the Apostles, but there are intimations in Paul’s 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 Tim. 1:3), wrote First Timothy, visited Crete (Titus 1:5) and Nicopolis (Titus 3:12), and wrote Titus. The early writers say that he went to Spain, which we know he desired to do (Rom. 15:24,28). He visited Troas and Miletus (2 Tim. 4:13,20), wrote Hebrews, and when a prisoner at Rome the second time, wrote Second Timothy while expecting his death. Early writers say that he was beheaded with the sword, which is probable, as he was a Roman citizen.
Paul’s Commission and Gospel
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 doctrine of new creation in Christ Jesus, in which there is no distinction between Jew and Gentile. This caused great persecution from the Jews and from Judaizing 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 of the Christ” (2 Cor. 4:4 JND), which not only brings salvation, great as that is, but it separates the believer from earth, and it conforms him to Christ as He is in glory.
Paul the Servant
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 who cherishes her children (1 Thess. 2:7). However, to the Corinthians he was severe when they were allowing sin in their midst. To them he had to assert his apostolic authority when slanderers were seeking to nullify his influence among them. To the Galatians he was still more severe, for they were in danger of being shipwrecked as to faith by false Judaizing teachers who were undermining the truth of the gospel.
Paul’s Inner Life
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 lest he should be puffed up, and he 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 Cor. 12:910). 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 high calling of God in Christ Jesus” (Phil. 3:1314). As a martyr, he reached that goal.
The catalog Paul gives of his privations and sufferings in 2 Corinthians 11:23-28 discloses the fact that but a small part of his gigantic labors is recounted in the Acts.
Concise Bible Dictionary