" PAST " SAINT PAUL PART VII PAUL WRITES FROM EPHESUS

 

St Paul Writes from Ephesus


In AD 54 St Paul, now in Ephesus, writes to the Galatians. Now 50-51 years old, he has been a Catholic for 20 or 21 years.

He had founded the church in Galatia only two years ago in AD 52, and had made a further visit to the Galatians in AD 53. He has been greatly disturbed by reports reaching him, that these Gentile converts were being led astray by Judaizers. These Jewish converts, most of Pharisaical training, had often been – and would continue to be, the bane of Paul’s missionary life.

Among the Galatians, the Judaizers had advanced three arguments:

Paul was not a “real” Apostle as were those appointed prior to the Crucifixion;

Paul was false to the teaching of Christ and the true Apostles in teaching that converts to Christ, Jew or Gentile, were not bound by the Mosaic Law;

Gentile converts must be circumcised and submit to the ritual and dietary requirements of the Law.

From the heart of the large and busy church in Ephesus, St Paul writes with righteous indignation. The very opening words of the Epistle bristle with his targeted refutation of these falsehoods:

 “ Paul, an apostle sent, not from men nor by man, but by Jesus Christ and God the Father who raised Him from the dead……” (Gal. 1:1) 

 

No Galatian reader can doubt that they are about to get the TRUTH with “both barrels”. He offers them his blessing: “Grace and peace be to you from God the Father, and from Our Lord Jesus Christ, who gave Himself for our sins that He might deliver us from the wickedness of the present world according to the will of God our Father; to whom is glory forever and ever. Amen” (Gal. 1:3-5) The reference to the “wickedness of this world” suggests his concern at the forces that have been preying on his Galatian flock.

St Paul asserts firmly that he has preached the truth of Christ’s Gospel to them and that anyone, man or angel, who preaches otherwise – even if it were Paul himself – must be declared anathema. He emphasises that in his preaching of the Gospel, his only purpose is to please God – not men.

St Paul vigorously asserts that what he preaches is a direct revelation from Jesus Christ and not something taught to him by other men. He recounts the story of his miraculous conversion, his retreat in Arabia, his time in Damascus, after three years his fifteen day visit to St Peter in Jerusalem, where he also met St James. Then he briefly recounts his early missionary journeys and after 14 years his visit to Jerusalem with Barnabas and Titus. He emphasises that “the leaders” St Peter, St James and St John did not see any need for the circumcision of Titus – a Gentile. The leaders shook hands with St. Paul and confirmed his mission and teaching to the Gentiles, only reminding him to have care for the poor “ the very thing I was eager to do.” (Gal. 2:10)

St Paul explains how in Antioch he found it necessary to remind St Peter of their freedom from the Law since Peter was continuing the observances of the Law when eating with Jewish converts.

In the course of outlining the consequences of being saved by and converted to Christ St Paul utters the sublime phrase that glows ever more powerfully as the centuries pass:

 

 ”It is no longer I that live, but Christ lives in me.” (Gal. 2:20) 

 

He wraps up his opening argument against the Judaizers quite succinctly: “For if justice is by the Law, then Christ died in vain.” (Gal. 2:21)

St Paul now lays out in detail the essence of his argument (we can see here the outline of the argument, mature and fully developed, in his mighty Epistle to the Romans (Foundation December, 2008). He reminds the Galatians of the movement of the Holy Spirit which brought them Faith in Jesus Christ. But he shows that the Law is concerned with the flesh not the Holy Spirit Who even worked miracles among them. Faith is the key as it was for Abraham who               “ believed God and it was credited to him as justice. ” (Gal. 3:6) He teaches that “men of Faith are the real children of Abraham” (Gal. 3:8) and reminds them of the words of God to Abraham “in thee shall all nations be blessed”. (Gal. 3:9) Here he is highlighting the situation of the Gentile converts. The covenant God made with Abraham was made 430 years before the Law was given and was not annulled by the Law. The promises of the Covenant were made to Abraham “and his offspring” (Gal. 3:16) – Christ – and now by grace and faith all converts are one in Christ and thus heirs to the promises of the Covenant. The Law is not relevant to them..

St Paul is very movingly personal in demonstrating his concern that the Galatians might give up the freedom they have been given in becoming one with Christ. “I fear for you, lest perhaps I have laboured among you in vain….”. (Gal. 4:11) “And you know that on account of a physical infirmity I preached the Gospel to you formerly; and though I was a trial to you in my flesh, you did not reject or despise me; but you received me as an angel of God,, even as Christ Jesus.. ” (Gal. 4:13-14) Paul’s intimate concern for his Galatian children in Faith is powerfully evident. It is the greater because of their generous and grace-filled treatment of him when he first brought the Good News to them, despite the fact that his illness at that time evidently disfigured him or affected him in some way that made him a “trial” to them. “I wish I could be with you now, and change my tone, because I do not know what to make of you.” (Gal. 4:20) He begs them once again not to accept circumcision and the obligations of the Law which would separate them from Christ. He sums up: ”For in Christ Jesus neither circumcision is of any avail nor uncircumcision, but faith which works through charity”. (Gal 5:6) This latter statement most clearly refutes the mischief of false teachers such as Luther who tried to argue that St Paul taught salvation by Faith alone and attempted to contrast his teaching with that of St James (who taught that Faith without good works is dead). Clearly St Paul and St James were of one mind – the mind of Christ.

St Paul now reminds his Galatians of the characteristics of the life of followers of Christ who, being led by the Holy Spirit avoid all lustful behaviour, idolatry ,sorcery; witchcraft, and all negative viciousness. Rather, in them can be found” charity, joy, peace, patience, kindness, goodness, faith, modesty and continency.” (Gal. 5:22)

He specifically counsels them to concentrate on the conduct of their own lives. But where one of their number goes astray to counsel that one in meekness and humility. “….while we have time, let us do good to all men, but especially to those who are of the household of the faith”. (Gal. 6:10)

In his concluding remarks he attacks the motives and the actions of the Judaizers. He cries out, “God forbid that I should glory save in the cross of Our Lord Jesus Christ…”

I Corinthians

Three busy years later in AD 57 St Paul is in the early years of his third missionary journey (see Foundation October 2008). He is disturbed by reports he has received from the church he had founded in Corinth. He was last there in AD 51 and it seems that the Gentile converts in that wealthy pagan city had tended to lose their way in important matters.

St Paul addresses the problems in broad groupings. The first is factionalism, then Christian life, the sacrament of marriage, the consumption of idol offerings, the celebration of the Eucharist, appropriate dress, the Mystical Body of Christ, prophesy and speaking in tongues, the resurrection of the body and finally St Paul’s intentions. The list is extensive and the letter is long in fact St Paul’s second longest, exceeded only by the Letter to the Romans (Foundation December 2008) The difference is that this first epistle to the Corinthians is “ an easy read” unlike the complex letter to the Romans. It should be noted here that there is evidence in this letter (at 1 Cor.5:9) that there had in fact been an earlier letter from St Paul to the Corinthians and there is evidence in the Second letter to the Corinthians (at 2 Cor. 2:4 and 7:8) of another letter preceding it -neither has come down to us. So that the letters we have are actually the second and fourth of St Paul’s letters to the Corinthians.

Factionalism is the first topic which no doubt reflected or resulted in, some of the other issues dealt with later. St Paul tackles it head-on. He reminds the Corinthians that it was Jesus Christ he preached to them and into whom they were baptised. Therefore their slogans of “I’m for Paul/Apollos/Cephas are absurd. Paul, Apollos, Cephas are for Christ and Christ should be the unifying common inspiration of every one of them. He then sets about elaborating on the origins and implications of the Christ-centred reality of the Church He points out that “… Jews ask for signs, and the Greeks look for “wisdom”, but we for our part, preach a crucified Christ – to the Jews a stumbling-block and to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men…” (I Cor. 1:22-25) “Therefore let no one take pride in men. For all things are yours whether Paul, or Apollos or Cephas ;or the world or life or death; or things present, or things to come – all are yours, and you are Christ’s, and Christ is God’s.” (I Cor. 4:22-23) He tells them that he is sending Timothy to assist them to re-order their approach and conform with what he has taught them.

Apollos was an Alexandrian Jewish convert. He was evidently a highly educated man in terms of philosophy, and may have been influenced by the ideas of Philo of Alexandria. However that may be, his knowledge of Christ’s Gospel, which he began to preach, was seriously deficient. (Acts 18:24-28) As we have seen earlier, St. Paul discovered that Apollos had been unaware of the Holy Spirit and was simply performing John’s baptism., rather than the Sacramental Baptism of Christ. It will be recalled that St Paul left Aquila and Priscilla the task of completing Apollos’ instruction in the Faith. St Paul properly baptised those Apollos had earlier “ baptised “ It would seem that Apollos was certainly not a wrongly intended person, and he was certainly not unintelligent, but perhaps his very intelligence had led him to believe he knew it all, long before he did. St Paul treats of him kindly and carefully in his writings, no doubt not only out of regard for his abilities and work, but also on account of his strong following in Corinth.

St. Jerome recounts that Apollos was so disenchanted by the divisions in Corinth that he retired to Crete, but when St Paul’s letter healed the divisions there Apollos returned, becoming in due course bishop of the city.

St Paul moves on, addressing the scandal of one of the community who has been carrying-on with his father’s wife. (Paul notes that even the pagans would not behave so.) He forcefully insists that the man be excommunicated – separated from the community. He also refers to cases where members of the community are prosecuting cases in the civil courts against one another. He strongly upbraids them for not dealing with the problems within the community itself. In any case he says, if an agreement cannot be reached, “Why not rather suffer wrong? Why not rather be defrauded?” (I Cor. 6:7)

In a summary section useful still in to-day’s society St Paul says ”Do not err; neither fornicators, nor idolators, nor adulterers, nor the effeminate, nor sodomites, nor thieves, nor the covetous nor drunkards nor the evil-tongued nor the greedy will possess the Kingdom of God” (I Cor. 6:9-10)

Urging them to physical morality he says:” For you have been bought at a great price. Glorify God and bear Him in your body.” (I Cor. 6:20)

In an extended consideration of the married state St. Paul makes it clear that he is answering questions that the Corinthians have put to him in a letter(I Cor. 7:1) St Paul heavily emphasises the preferred status of the celibate life. But he makes it plain for them that there is nothing wrong in being or getting married. He simply makes it clear that the single person needs only to please God, whereas the married person has to please his/her spouse also. His comments are equally applied to those who are widowed.

Where a person is married to an unbeliever they should continue in that marriage as long as the unbeliever consents to live with them. But if the unbelieving spouse leaves the marriage St Paul rules that the abandoned party has the right to marry within the Church. (This is known as the Pauline Privilege.)

He urges the Corinthians to adhere to their status on becoming Christians, whether single, married or slave. Further he urges those now married or single to remain in that state, those in charge of an unmarried ward should have the ward follow the same counsel. However, those who are widowed or single and wish to marry may do so. St Paul’s concern is the approach of the Second Coming and his aim is to concentrate their attention on God, rather than the affairs of this world.

Food which has been sacrificed to idols and then offered/sold for consumption presents problems Paul says. He insists the food itself is not a problem – the “gods” it has been sacrificed to are nothing. But he does see potential for giving scandal. This would be particularly the case if the Christian party was seen eating the food where it might appear that he was consenting to the sacrificial rite e.g. in the pagan temple feast or in the home of someone who makes a point of identifying the food as having been sacrificed to a “god”. Any onlooker might assume that the Christian had apostasised. In other circumstances St Paul says, there is nothing to worry about.

He considers at length the right of preachers and teachers of the Gospel to support. He insists on the right whilst noting that he has never taken advantage of it, supporting himself through his tent making activities. As we have noted elsewhere in our examination of St Paul’s life and work, these were skills he probably acquired among the nomadic tribes of Arabia during his three year retreat there. His present prolonged stay in Ephesus was facilitated by the tent making opportunities created in that pagan pilgrimage centre by the four yearly festival of the “goddess” Diana which is believed to have swelled the population of the city from 35,000 to 1,000,000 this was the “great opportunity” St Paul referred to- great as a source of income from the tent dwelling pilgrims, but more importantly great in delivering to him over 950,000 people to evangelise.

He comes to the consideration of the celebration of the Eucharist. St Paul vigorously remonstrates with the Corinthians for their unworthy celebration of the Eucharist. It was the custom of the very early Church to integrate the essence of the Eucharistic celebration within a light meal- after the fashion of the Last Supper (in which it will be remembered, Our Divine Lord consecrated the bread at the beginning of the ritual Passover meal, and the wine at the end of the meal). However the Corinthians had descended into a routine in which each party brought his own food – the rich an abundance and the poor their own meagre fare. The result was a shameful clash of scandalous excess and miserable poverty in the midst of the celebration of the Eucharist – the heart of Christian unity. St Paul puts them straight in short order.

He reflects on the distribution of spiritual gifts in the Church. He acknowledges the value of both prophesy and speaking in tongues in the Church. But he emphasises the importance of all gifts to the Mystical Body of Christ, just as every organ of the physical body has its role and complements the others.

He injects at this point his truly superb reflection on Charity (Love):

Charity is patient, is kind,

Charity does not envy, is not pretentious, is not puffed up,

is not ambitious, is not self-seeking

is not provoked, thinks no evil, does not rejoice over wickedness, but rejoices with the truth; bears with all things, believes all things, hopes all things, endures all things.” (I Cor 13:4-7)

Now he returns to the question of prophesy and of tongues. He accords prophesy the higher standing. He sees value in the gift of tongues when they can be properly interpreted by the speaker or another. But, he says, “….yet in the church, I had rather speak five words with my understanding, that I may also instruct others, than ten thousand words in a tongue”. (I Cor. 14:19) He proposes that when the church assembles no more than three persons should speak in tongues, and then only if there is an interpreter. He requires women to remain silent in the churches and they should veil their heads just as men should leave their heads uncovered. Above all he stresses the need for order and proper procedure in the churches.

Toward the end of the Epistle there is a lengthy examination of the question of the resurrection of the body. St Paul insists that the Resurrection of Christ has won for us the resurrection of our own bodies as incorruptible spiritual bodies.

In concluding he urges them to assist in the collection for the saints in Jerusalem currently being taken up in the churches, asking them to appoint a delegate to go to Jerusalem with their contribution in company with other such delegates.

He foreshadows a possible visit to Corinth and urges their wholehearted cooperation with Timothy during his visit. Paul reports that although he asked Apollos to go to Corinth he would not do so at present.

He urges them also to co-operate with Stephanas and Fortunatus in Achaia, together with Achaicus and sends greetings from the churches of Asia and from Aquila and Priscilla.

Paul signs off in his own hand and blesses them in Christ. At the same time he anathematises any member who does not love the Lord Jesus Christ.



TONY DIXON
COPYRIGHT This article first appeared in the January 2009 issue of FOUNDATION.

" PAST " SAINT PAUL Part IV THE MISSIONARY ii

 

St Paul the Missionary Part   ii


SECOND MISSIONARY JOURNEY 49 – 52 AD

(Paul is 44 – 48 years old as he begins).

Covers modern Syria, Israel, Turkey and Greece.

Trouble came to the church in Antioch in the shape of some Jewish Christians from Jerusalem. They began to insist to the Gentile converts that they could not be saved without “ being circumcised according to the tradition of Moses”.

Paul and Barnabas strongly opposed their view and defended the contrary teaching they had given to their Gentile converts. It was finally agreed that Paul and Barnabas should go to Jerusalem to defend their teaching. They set off with several others, travelling via Phoenicia and Samaria.

In Jerusalem they were welcomed by the Apostles and presbyters. When the issue was formally discussed, a group of Jewish Christians of Pharisee background strongly asserted the need for circumcision “ to keep the Law of Moses “. St Peter, returned from one of his missionary journeys, was present and so the matter was able to be dealt with definitively.

The views of the opposing sides were argued with vigor, and then the Vicar of Christ on Earth, St Peter, arose and gave his decision. He reminded them that it was God’s decision that he, Peter, should preach to the Gentiles and that the Gentiles had received the Holy Spirit as had the Apostles and other disciples. He “ had removed all uncleanness from their hearts when he gave them the faith…. It is by grace of the Lord Jesus that we hope to be saved, and they no less.” 

The Law of Moses did not enter into it – they had no need of circumcision. “Then the whole company kept silence”. They listened quietly as Paul and Barnabas related all the signs and wonders God had worked among the Gentiles in the course of their work.

St James, the Bishop of Jerusalem, was present and no doubt he was concerned to mollify his Pharisaic converts to some degree in the face of their correction. He proposed that a letter be written to the Gentile converts in Antioch, Cilicia and Syria confirming that the pro-circumcision group had no authority, but simply requiring the Gentile converts to refrain from food sacrificed to idols, blood meat or meat which has been strangled and from fornication. This was agreed and Judas and Silas accompanied Paul and Barnabas back to Antioch as official representatives of the Apostles to confirm the letter.

Some days after their return, Paul urged Barnabas to come with him to re-visit the churches they had established on their first journey. As we have seen, Barnabas wanted Mark to accompany them, but Paul would not agree, because Mark had not originally gone on with them from Perge, but had elected to return to Jerusalem. Paul’s disapproval of Mark’s action is so strong, and Barnabas’ disagreement with Paul’s stance is so firm, that Barnabas goes instead to his native Cyprus with Mark. Barnabas will remain there for the rest of his life as Bishop of the church there. Paul goes on his projected journey with Silas as his companion. Travelling overland through Syria and Paul’s native Cilicia, Paul and Silas preached as they went and established churches. In due course they made the return visit to Derbe and then Lystra. The return to Lystra has a historic significance for here Paul is introduced to Timothy a convert, son of a Jewish mother and a Gentile father. In both his native Lystra and in Iconium members of the church are full of praise for this young man as someone of faith, devotion and ability. Paul quickly comes to regard him as a promising co-worker.

Recalling the exceptional hostility of the Jewish elements in the region, Paul agrees to the circumcision of Timothy ( it being widely known in the region that his father was a Gentile). His circumcision, though not doctrinally necessary, will make him more acceptable to the Jews and thus enhance his effectiveness in the mission. Their co-operation was to become a major boon to Paul : “I have no one else who shares my thoughts as he does; he has shared my task of preaching the gospel like a son helping his father.”

As they moved from place to place they taught the substance of the Apostles’ letter to the Gentiles and were pleased to see how the churches were growing rapidly from day to day. They travelled on toward Asia Minor and Bithynia but the Holy Spirit intervened and deflected them to Troas. With its beautiful situation and harbour, Troas was the embarkation point for Europe from Asia Minor. A few miles inland, across the plains, lay the ruins of ancient Troy.

Here Luke the physician joins the missionary band. He is believed to have been the brother of Paul’s co-worker Titus, and well known to Paul. In writing Acts, Luke can only let us know when he was personally present indirectly, by using the first person plural ( the “we” sections as they have been called).

They sailed from Troas to Philippi, The Greek sailors of the time sailed only by day and always in sight of the land – the island mountain peak of Samothrace was of great help on the present voyage. Philippi had Hellenistic origins and was founded in 356 BC. The small city of approximately 2,000 people had been the control centre for the nearby gold mines. But in 167 BC the Romans took control of the Macedonian kingdom and Philippi lost importance to nearby Amphypolis. In 42 BC however, Philippi positively leapt into prominence because the site of Octavian’s and Mark Antony’s defeat of the forces of Brutus and Cassius lay in its immediate vicinity. They settled some of their veterans there.

In 30 BC Octavian, now triumphant, but not yet declared Augustus, re-organised the colony and settled more veterans there. When in 27 BC he was declared Augustus, the city was re-named Colonia Augusta Julia Philippensis.

In Troas Paul had seen a vision (Acts 16:9) of a Macedonian standing by him begging him, “Come over into Macedonia and help us”. After several days teaching and preaching, they went on the Sabbath outside the city to a riverside location where people gathered to pray. Among those in the assembly was Lydia a purple seller from Thyatira. She listened carefully to Paul’s preaching and was converted and baptised with all her household. Evidently a wealthy business woman, her home was back in Asia Minor. Her home town was a renowned centre for manufacture of fabrics and dyes. Purple fabrics were highly prized in the ancient world where purple had connotations of royalty, nobility, wealth and power.

Lydia invited Paul, Silas, Timothy and Luke to stay with her household “ and she would take no denial”.

Here, Paul’s actions were to produce surprising results once again. A young girl possessed by a “divining spirit” had been following Paul and the others for days proclaiming them “servants of the Most High God proclaiming to us the way of salvation”. Paul became upset by this (perhaps by the circus –like atmosphere this known performer brought to their movements. He commanded the spirit to leave her. It did. This outraged her managers who had done nicely out of her predictions.

They dragged Paul and Silas before the magistrates for “disturbing the peace”(!),suggesting that their teachings were incompatible with the obligations of Roman citizens. They were sentenced to be stripped, lashed many times and imprisoned in the inner prison in stocks.

At midnight an earthquake rocked the prison while Paul and Silas prayed. All the doors flew open and the chains were all undone. The gaoler, fearing punishment for the breach of gaol security, drew his sword to kill himself. Paul called out “Do not harm yourself, we are all here”. Calling for a light, the gaoler came to Paul and Silas falling at their feet. He led them out asking what he must do to achieve salvation. They instructed him and all his household on faith in Jesus Christ and they were converted. He took them to wash their wounds and they baptised him and his household. He took them to his home and fed them and they celebrated his conversion and that of his household.

Next morning the magistrates sent officers to announce their release and to urge them to leave Philippi. But Paul noted that they had been publicly punished and imprisoned without trial and now the effort was being made to secretly get rid of them. This was no way to treat Roman citizens, he said. He required an apology direct from the magistrates. When they heard mention of Roman citizenship, the magistrates hurried along and pleaded with them to leave.

On they travelled to Amphypolis and Apollonia to Thessalonica. Here there was a synagogue and for three Sabbaths they preached there. They won many converts among the Gentiles and among the leading women. The Jews stirred up a mob in the marketplace and went in search of Paul and Silas. They knew that a man called Jason had been giving them hospitality. Failing to find Paul and Silas at his home, they seized Jason himself and some of the brethren and dragged them before the city council. Describing them as ‘the men who are turning the world upside down” and as defying Caesar and saying Jesus is the King, they alarmed the Council which would only allow Jason and his companions to go on bail. Paul and Silas were hurried away to Beroea by the brethren for their safety.

Beroea had been captured by the Romans in 168 BC and Pompey had wintered there in 48-49 BC

Here again Paul and Silas preached in the synagogue, this time with very good results. Hearing of their success some Jewish agitators came from Thessalonica to stir people up against them. Silas and Timothy remained but the brethren urged Paul to leave for his safety’s sake. A group of them escorted him as far as Athens and returned with instructions for Silas and Timothy to re-join him in Athens as soon as possible. Reading between the lines, it seems that Paul’s escape from Beroea was made in very great haste – a truly narrow escape.

Waiting for his companions, Paul explored this great pagan city and was saddened by the systematic idolatry so much in evidence. He located the synagogue and taught there and engaged in discussions with all he met in the market place. He encountered Stoic and Epicurean philosophers who led him to the Areopagus where they invited him to publicly expound his teaching. They did not have to ask twice! Here he was in the intellectual and artistic heart of the Roman world. Its political and material glory now somewhat faded, and surpassed by Rome itself, Athens still held its intellectual pre-eminence.

Paul compliments the Athenians on their religious devotion and, noting the shrine “to An Unknown God”, he tells them it is that God he has come to reveal. Skilfully he relates the history of salvation until he gets to the Resurrection. Some openly mocked him for this talk of rising from the dead. Others wanted to hear more. When Paul finished a number attached themselves to him for just this purpose.

Paul then travelled on to Corinth 40 miles west of Athens. Here he met Priscilla and Aquila some of the Jewish Christians only recently expelled from Rome (49 A.D.) by the Emperor Claudius. They were also tent-makers and so he stayed and worked with them.

Corinth lay on the Ionian coast a few miles across a narrow neck of land lay the Aegean port of Cenchrae Two hundred miles of coastline separated the two ports, including the treacherous Cape Malea. To avoid the journey vessels from the east bound for Corinth would unload at Cenchrae and tranship their cargo by wagon for the few miles to Corinth.

Each Sabbath Paul taught in the synagogue disputing with the Jews and the Greeks. Silas and Timothy returned from Macedonia when Paul’s activity was at its height. The Jews became resolute in blasphemous opposition to Paul’s preaching and teaching. He finally shook their dust from his clothes and declared that from henceforth he would preach to the Gentiles. As it happened a convert lived next door to the synagogue, and this man Titius Justus invited Paul to stay with him enabling him to teach next door to the synagogue. Crispus the Leader of the synagogue was converted with his household. Many of the Corinthians were converted and baptised.

Our Lord appeared to Paul urging him to speak boldly in Corinth “ I am with you and none shall come near to do you harm; I have a great following in this city” Paul remained there for 18 months.

Then, when Gallio was Roman Pro-Consul for Achaia, the Jews mounted a co-ordinated attack on Paul dragging him to the judgment seat. Their desperate action was a measure of the success Paul was now achieving.

Gallio, recently arrived in Achaia, was the brother of the famous Seneca at the time tutor to the young Nero. The increased number of Jews in Corinth since their expulsion from Rome by the Emperor Claudius was causing tensions in the city. Gallio, like his brother Seneca, had no time for the Jews. Their plot against Paul was about to backfire. Gallio refused to hear their complaint against Paul. Further, when the assembled mob then turned on Sosthenes the new Leader of the synagogue and beat him, Gallio refused to intervene. (Before long we find Sosthenes also a convert, like his predecessor Crispus.)

Paul remained for several days but then crossed over to Cenchrae and set sail for Syria. Before doing so, he shaved his head, having made a vow We know nothing of the substance of the vow or its intent But we do know about its form. This was the Nazirite vow (Numbers 6) and would involve him taking a portion of the hair he shaved from his hair to Jerusalem to be burned on the altar of the Temple, among other things. It is interesting that Paul who so forcefully insists on the supercession of the Old Law chooses to use this devotional procedure from his Jewish heritage.. He lands in Syria at Caesarea.

Although Acts does not mention it, Paul seems likely to have gone from Caesarea to Jerusalem to visit the Apostles and the Church there.

 Tony Dixon
Copyright  This article first appeared in the September, 2008 issue of FOUNDATION.

" PAST " SAINT PAUL Part One THE MAN

 

BACKGROUND: "Set apart (by God) from the day of my birth" (Gal. 1:15)

Saul's upbringing and formation uniquely prepared him for his apostolic life. The Tradition in the early Church ( according to St. Jerome ) was that Saul's family originally came from Galilee. They moved to Tarsus in Cilicia and before Saul's birth, had acquired the prized Roman citizenship.

Paul, in later years , was insistent on the importance of three aspects of this background:

• He was a Hebrew, born of Hebrews ( that is, not just a Diaspora Israelite he belonged (Phillipians 3 : 5);
  
• "I am a Jew from Tarsus in Cilicia, a citizen of no mean city", he informs the Tribune in Jerusalem ( Acts 21 : 39). The Greek historian/ geographer/ philosopher Strabo ( 63/64 B.c - A.D. 24 ) says of Tarsus : " ....there was much zeal for philosophy and all other aspects of education generally among the inhabitants so that in this respect they surpassed even Alexandria, Athens and any other place ( Geog. 14. 5. 13 )." This pagan source backs up Paul's claim.
• "Tell me are you a Roman Citizen? And he said, " Yes....But I was born a citizen ." Paul insists on his rights as a Roman Citizen Again, he belonged. ( Emphasis added.)

 The decision of his devout Pharisaic Jewish family to send him at age 15 yrs to Jerusalem to be educated in the Law by the great Gamaliel, only enhanced the weight of his birth claim as a Hebrew. In stressing the importance of Tarsus he is reminding the Tribune that he is not just some yokel. When asserting his Roman citizenship he is asserting his standing, protecting his life and mission from the venom of the Jews and setting up the possibility of reaching Rome in due course when he appeals to Caesar.

EDUCATION

Not much is known of Saul's early education in the stimulating intellectual environment of Tarsus. We know enough of Pharisees and the practice of devout Jews, steeping their children in detailed study of the Law and scriptures. We also know that Saul spoke Greek well. When he first addresses the Tribune, the immediate surprised response is : " Do you know Greek?" ( Acts 21 : 37)

Among the Jews and most Middle Eastern peoples at that time, Aramaic was the everyday language. Paul also spoke Hebrew, the classical language of the rabbinical scholars. His use of it ( Acts 22 : 2 ) wins some respect from the Jewish mob that brought him before the Tribune. Further, Jesus speaks to him in Hebrew on the Damascus road ( Acts 26 : 14 ).

Paul's writing does not use the classical Attic Greek but Koine, the language of the ordinary people, not only in Greece but in the various international communities around the Mediterranean world. He makes several references, quoted in epigrams, to Greek literature in his writing :
1 Cor. 15 : 33 - Menander, Thais 218
Acts 17 : 28    - Epimenides : Aratus
Titus  2 : 12    - Epimenides

But as likely as not, these epigrams were in common use and not necessarily evidence of classical Greek education. We know from his own remarks that Paul sustained himself by his work as a tentmaker , so that he would be no burden on those to whom he preached. It seems at least possible that he acquired this trade during his time in Arabia where it would have been commonly needed and practised, and where he needed physical sustenance.

PRESENCE

Surprisingly in the New Testament context, where silence about the appearance of those mentioned is the norm, we know a good deal about St. Paul's appearance and manner. The lack of charity on the part of his critics gives us a dramatic picture, either directly or through Paul's responses :

2 Cor. 10 : 10   "...but his bodily presence is weak, and his speech of no account"
Gal. 4 : 13-14    " You know that it was because of a bodily ailment that I preached the gospel to you at first; and though my condition was a trial to you ...."
2 Cor. 10 : 1      " I who am humble when face to face with you..."
1 Cor.   1: 17     " Christ...(sent)...me..to preach the Gospel, and not with eloquent wisdom  " (Knox translation : ..""not with an orator's cleverness").
1 Cor. 2: 1         " ...I did not come proclaiming to you the testimony of God in lofty words or wisdom" ( Knox Translation : "...without any high pretensions to eloquence or philosophy".)

Yet surely we know even more about his presence from its results. He founds and fosters burgeoning local churches around the Middle East. He has a host of dedicated disciples around the region seeking his return visits. He is treated like a son by the mother of Rufus (Romans 16 :13 ) son of Simon of Cyrene ( Mark 15 : 21 ).

He is treated with reasonable regard by the Roman Tribune in Jerusalem, by the Procurator Felix and by his successor Porcius Festus, by King Agrippa who has to resort to feeble humour to evade Paul's effort to convert him, and by the Roman Centurion Julius who is to conduct him to Rome for trial. And, under house arrest in Rome he makes converts even " in the Emperor's household" - no doubt some of the Emperor's Praetorian Guard, members of which guarded Paul in his house pending Caesar's decision.

These two sets of facts seem at odds. But perhaps the apocryphal "Acts of Paul and Thecla" can offer a solution. It contains the description : "....and he saw Paul coming, a man of little stature, thin haired upon the head, crooked in the legs, with eyebrows joining, and nose somewhat hooked, full of grace: for sometimes he appeared like a man, and sometimes he had the face of an angel." ( Emphasis added.)

The intense criticism of Paul comes from the Corinthians. Corinth, with its rich sea port was the largest city in Greece. It had been devastated in 146 B.C. when the Romans under Lucius Mummius sacked it, put all the men to the sword and sold the women and children into slavery. More recently it had been re-settled by Julius Caesar with freedmen from Rome. The new Corinth became famous for its wealth and luxury and the immoral and vicious habits of its people.

Paul's first visit in A.D. 51/52 lasted 18 months when Gallio, the brother of Seneca, was Pro-Consul.

It is clear that the citizens of worldly, wealthy Corinth tended to backslide when Paul had gone and became resentful of the firm teaching in Paul's letters.  The more recently arrived Apollos ( from Ephesus where Paul had asked Aquila and Priscilla to complete Apollos' Christian education) would seem to have had a classical background, and to have been an accomplished orator in the highly conventionalised style of Greek custom ( head raised, arms thus and thus and hand just so). They contrasted this with Paul's humility and sincerity and, in their worldly way, found Paul lacking.

But when we consider the list of Paul's sufferings :

" I have toiled harder, spent longer days in prison, been beaten so cruelly, so often looked death in the face. Five times the Jews scourged me, and spared me but one lash in the forty; three times I was beaten with rods, once I was stoned; I have been shipwrecked three times, I have spent a night and a day as a castaway at sea, danger among false brethren! I have met with toil and weariness, so often been sleepless, hungry and thirsty; so often denied myself food, gone cold and naked." ( 2 Cor. 11 : 23-27). He might well have appeared somewhat worn and       "crooked in the legs! "

Paul refers ( 2 Cor. 12 : 7 ) to a " thorn ...given me in the flesh" ( RSV Translation  - Knox Translation : " a sting to distress my outward nature.") The original Vulgate Translation from the Greek to Latin as "stimulus carnis" led to the conclusion that this was a sensual temptation. However Monsignor Ronald Cox suggests that Monsignor Ronald Knox' Translation of the passage is the better rendition of the original Greek and suggests some recurring malady, with external symptoms. In this connection, we note St. Paul's comment in Galatians (4 : 13-14 )  " you know it was because of a bodily ailment that I preached the Gospel to you first; and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus." This suggests some embarassing but not disabling physical condition which may have been recurring - something seriously troubling to Paul - a trial to be overcome.

As Paul says elsewhere ( 1 Cor. 9 : 27), " I buffet my own body,and make it my slave, or I, who have preached to others, may myself be rejected as worthless."

PERSONALITY

In Saul we see a privileged, hyper zealous Pharisee, better educated in his religion than most, an activist we might say - but a leader - not one to " get his hands dirty". Saul goes with the mob which is to kill St. Stephen " and was consenting to his death" (Acts 8 : 1 ) but stood back minding the clothes of those who did the murderous deed. ( Acts 7 : 58 )

In his activist leadership role Saul secures from the Chief Priests a warrant to pursue Christians, even in remote locations. Evidently his scholarly brilliance and his zeal had opened doors for him. He was no doubt well connected, being a leading pupil of Gamaliel.

But on the Damascus road he encounters Jesus Christ - the encounter is overwhelmingly transforming. After his consequent blindness is lifted by Ananias in the house in Straight Street, Damascus, and he is Baptised, he is no longer the " clean hands" activist leader - no longer obsessed by the Law, but driven by the love of Jesus Christ and His commission to preach the Gospel to the World. 

So dramatic is the transformation, that 2,000 years later a " Damascus road experience " is still a common metaphor.

So powerful, so pervasive was this direct revelation by Christ that Paul, after his Baptism went off to "Arabia " for several years. He tells us nothing of what he did there. We hear relatively little of Arabia in the writings of the time. It lay to the East and the South of Judea constituting what is to-day Jordan and Saudi Arabia : largely desert. The region was at the time controlled by the Himyarites, a people who could not be subdued even by a 10,000 strong Roman Army under Aelius Gallus, despatched from Egypt by Augustus in 24 B.C.

We can only conclude that Paul spent his time in these desert lands in prayer, fasting and meditation on the profound Revelation he had received.

It was a transformed Paul who emerged onto the active mission field. He is right in the midst of the work. No more the elite zealot. He is personally involved in winning souls for Christ. Through the pages of the Acts of the Apostles and Paul's Epistles, we see a new man - marvellously matured, loving, vigorous, adventurous, brave, bold in preaching and extraordinarily learned in Sacred Scripture and in theological understanding.

Mentally, Paul is as sharp as a tack. His sometimes lengthy but always relevant expositions of the history of the Jewish people and religion are brilliant. Even more remarkable is his quick thinking under pressure. Dragged before the Chief Priests and under great threat, he nimbly diverts the whole proceedings by claiming he is being persecuted because he is a Pharisee and believes in life after death. He well knows the Pharisee vs Sadducee divisions among the priests, who then turn on each other. In Athens, he notices the shrine to "an unknown God" and wastes no time in telling the Athenians this is the One True God he is preaching. His analysis and enunciation of the consequences of the new dispensation for converted Jews is incisive and clear thinking in a situation which many found confusing and troubling. He insists that the Gentiles have no need to follow the observances of the Law and that the Jewish converts need no longer do so and must not try to impose them on Gentile converts.

His personal convictions, even in optional matters are strong. This did not always make him easy to get along with. Having concluded his first missionary journey ( according to our customary division of his travels) at Antioch, he proposes to his companion Barnabas that they should travel back the way they have come, re-visiting each of the churches. Barnabas wishes to take Mark with them, but Paul will not agree, since Mark had left their first journey when they reached Pamphylia rather than confront the rugged mountains and wild tracks of Galatia. Their disagreement was so sharp that  Barnabas returned to his native Cyprus with Mark. Paul went on as he had intended, with Silas. Interestingly, Paul later revised his view of Mark who was with him during his imprisonments in Rome. Barnabas remained in Cyprus for the rest of his life, becoming known as the Apostle of Cyprus.

Paul retains his human characteristics. Somehow the apocryphal " eyebrows joining" ring true. For in popular belief they are a sign of a fiery temper. Paul certainly shows signs of that. Though, as the years go by it is moderated under the influence of grace and love. And, in his writing, we are often taken along verbally as he warms to a topic, and in one or two notable examples most translations demurely modify or, shall we say, re-phrase some of his more excitable utterances.

But, through it all,we come to love Paul who spends himself totally for the love of Jesus Christ and His Church. It is easy to visualise Paul - this smallish man, of somewhat worn appearance, betrayed only by his eyes. Eyes that are aglow with the light of the fire that burns in his spirit and heart. As we read his words, his charismatic presence inspires us, his unflagging drive and boldness in bringing Christ to us opens our hearts and souls to the movement of the Holy Spirit as Paul continues to preach the Word made Flesh.

TONY DIXON
Copyright This article first appeared in the July 2008 Issue of FOUNDATION.



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