A) INTRODUCTION.

B) PAUL’S BEGINNING.

C) ON THE WAY TO DAMASCUS.

D) THE FIRST MISSIONARY JOURNEY.

E) THE SECOND MISSIONARY JOURNEY.

F) THE THIRD MISSIONARY JOURNEY.

G) THE FIRST IMPRISONMENT IN ROME.

H) THE FOURTH MISSIONARY JOURNEY.

I) THE SECOND IMPRISONMENT.

 

 

A) INTRODUCTION

 

 

In Romans 11:13, Paul specifically states that he is an “apostle of [to] the Gentiles.”  By contrast, in Second Timothy 1:1, Paul tells us that he is “an apostle of Jesus Christ by the Will of God.”  It could be that he was supposed to be the 12th “apostle” that was supposed to replace Judas, as opposed to Matthias.  However, according to Romans 11:11 & 14, these tell us that he really wanted to convert Jews also; maybe in the beginning, only.

 

 

B) PAUL’S BEGINNING

 

 

I can understand how it would be hard to piece together the life of Paul, or any other Bible character from Scripture, seeing how we gain other insights about their lives from other Books of the Bible, other than where we first learn about their character; such as Paul whom we really first learn about in the Book of Acts.
 

Let me first state that Paul totally based his authority upon his understanding of “Moses” and “the prophets” (Acts 28:23).  To deviate from any testimony of the Old Testament would be to discard one of Paul’s purposes in life.

His circumcision-name was Saul, and he was born about the same time as our Lord.  Saul was probably the name given to him in infancy, “for use in the Gentile world,” as “Saul” would be his Hebrew home name.  He was a native of Tarsus (Acts 9:11), the capital of Cilicia, a Roman province in the southeast of Asia Minor.  That city stood on the banks of the river Cydnus, which was very navigable.  Hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean; as well as with the countries of central Asia Minor.  It thus became a city distinguished for the wealth of its inhabitants.  Thus, with its diverse population of different cultures, Paul learned various methods of interacting with people.

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.  Paul was of the strictest sect of the Jews, a Pharisee, as was his father, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Php. 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 of the motherly influences in molding 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.

We read of his sister and his sister’s son in Acts 23:16, and of other relatives in Romans 16:7 & 11-12.  Though a Jew, his father was a Roman citizen.  How his father 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.  Either way, Paul is determined and accredited as being “free born,” “With a great price,” Acts 22:28.  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.

 

The most natural career for Paul would have been to follow that of a merchant like his father.  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.  According to Jewish custom however, he learned a trade before entering on the more direct preparation for the sacred profession -- a tentmaker (Acts 18:3).  The trade he acquired was the making of tents from goats’ haircloth, a trade that was one of the commonest in Tarsus. 

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 (Acts 22:3), 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. 

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.  Also, according to Acts 26:12, Paul was given the “authority and commission from the chief priests” to persecute the Church.

 

He was present at the stoning of Stephen, which took place in 34 A.D.  In a side note, according to historical records, although never mentioned in Scripture, to be a member of the Sanhedrin (a “Pharisee,” Php. 3:5), one had to be married.  We know that he was a member of the Sanhedrin because Acts 26:10 states that he “cast” a “vote,” which only a member of such can do.   Just when Paul was no longer married in his life we are not told, nor are we told that he was not married; or when and if his wife died, etcetera.

 

However, here is a note from my favorite Bible Commentator:  “If Paul could remain single, and recommend the same to others, that he and they might be wholly the Lord’s, why not those who would be wholly his, and wish to make a sure thing of avoiding the cares, trials, and bitter anguish, so frequent in the experiences of those who choose the married life, remain as he was?  And more, if he chose to remain so, and could recommend it to others, eighteen centuries since, would not to remain as he was, be a commendable course for those who are waiting for the Coming of the Son of Man, unless evidences were unquestionable that they were bettering their condition, and making Heaven more sure by so doing?  When so much is at stake, why not be on the sure side every time?”  RH, March 24, 1868.

 

 

C) ON THE WAY TO DAMASCUS

 

Moving along, the object of this persecution failed.  “Therefore they that were scattered abroad went everywhere preaching the word.”  Acts 8:4.  The anger of the persecutor Paul 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,” Acts 9:1.  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 about them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, “Saul, Saul, why persecutest thou Me?”  Acts 9:4.  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?”  Being answered with, “I Am Jesus Whom thou persecutest,” Acts 9:5.

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 (Acts 9:11).  Ananias, a disciple living in the city of Damascus, was informed by a vision of the change that had happened to Saul and was sent by our Lord to him to open his eyes and admit him by baptism into the Christian Church (Acts 9:11-16).  The whole purpose of his life was now to be permanently changed. 

Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of “Sinai in Arabia,” Galatians 4:25, for the purpose of devout study and meditation on the marvelous revelation that had been made to him and to study out the Scriptures anew.  Coming back, after three years, to Damascus, he began to preach the Gospel, “boldly in the Name of Jesus,” Acts 9:27.  However, he was soon obliged to flee (Acts 9:25; 2Co. 11:33) from the Jews and move 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 (Gal. 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.

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, who had been sent from Jerusalem to superintend the work at Antioch by the fledgling Church, found it too much for him, and remembering Saul, of whom we are not told how he had become acquainted with, he set out to Tarsus to seek for him.  Saul readily responded to the call thus addressed to him and came down to Antioch, which for “a whole year,” Acts 11:26, became the scene of his labors, which were crowned with great success.  The disciples now, for the first time, were called “Christians,” Acts 11:26.

The Church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, along 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.”  Mark 16:15.

D) THE FIRST MISSIONARY JOURNEY

 

 

The three missionaries went forth on the First Missionary Journey (45-49 A.D.).  They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the southwest.  Here at Paphos, Sergius Paulus, Acts 13:7, 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 in Pisidian Antioch, where Paul delivered his first address in Iconium, Lystra, and Derbe (Acts 13:16-51; compare with Acts 10:30-43).  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.

After remaining a long time in Antioch (probably until 48-49 A.D.; some Bible commentators have it as late as 50 or 51 A.D.), a great controversy broke out in the Church there regarding the relation of the Gentiles to the Mosaic Law (circumcision being the main focus).  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, Chapter 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. 

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,” Acts 15:36.  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 honor of Barnabas, and sends for Mark to come to him at Rome later in his life, which is a solid evidence that they all were reconciled one to another (Col. 4:10; 2Ti. 4:11).

E) THE SECOND MISSIONARY JOURNEY

 

 

Thus being separated from Barnabas, Paul took with him Silas instead, and began his Second Missionary Journey(50-54 A.D.).  This time he went by land, revisiting the Churches he had already founded in Asia.  But he longed to enter into “regions beyond,” Acts 16:6, and went forward through Phrygia and Galatia.  Contrary to his intention, he was constrained to linger in Galatia, partially on account of his bodily affliction (Gal. 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, for the Spirit of God guided him in another direction (Acts 16:6) until 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 (Gal. 4:13). 

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.  He reached Athens, but abandoned it afterwards, probably there for just a brief sojourn (Acts 17:17-31).  The Athenians had received him with cold disdain, and therefore, 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, laboring 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 having kept the feast, he left for Antioch, where he abode “some time” (Acts 18:20-23).

F) THE THIRD MISSIONARY JOURNEY

 

 

He then began his Third Missionary Journey (54-58 A.D.).  He journeyed by land in the “upper coasts,” Acts 19:1, 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 labor.  This city was at the time, a very prominent city of the Mediterranean.  It possessed a splendid harbor, in which was concentrated the traffic of the sea which was then the highway of the nations.  She had such cities as those mentioned in the Epistles to the Churches in the Book of Revelation:  Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea.  Ephesus was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and racecourse being worldwide.  Here, a “great door and effectual,” First Corinthians 16:9, was opened to the Apostle.  His fellow-laborers aided him in his work, carrying the Gospel to Colosse, and Laodicea, and other places, which they could reach. 

Very shortly before his departure from Ephesus, the Apostle wrote his First Epistle to the Corinthians.  The silversmiths, of whose traffic in the little (fake God) images which they made, purposed in their hearts that their trade was now in danger (Acts 19:24-26).  As such, they organized a riot against Paul, and he left the city and proceeded to Troas (2Co. 2:12), whence, after some time he went to meet Titus in Macedonia.  Here, in consequence of the report that 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 (Rom. 15:19), he then came into Greece, where he stayed for three months; 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).  From there he then sailed for Tyre, finally reaching Jerusalem, probably in the spring of 58 A.D.

While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple.  Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained as a prisoner for two years in Herod’s praetorium (Acts 23:35).

 

At the end of these two years, Felix was succeeded in the governorship of Palestine by Porcius Festus, before whom the Apostle was again heard.  But judging that Festus was not leaning correctly, Paul claimed the privilege of Roman citizenship, thus appealing 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.

 

 

G) THE FIRST IMPRISONMENT IN ROME

 

 

After a long and perilous voyage (see Acts, Chapters 27 and 28), he at length reached the imperial city in the early spring, probably about 61 A.D., for what was to be his First Imprisonment.  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,” Acts 28:30.  This most likely was without the blessed result of spreading among the imperial guards, and even in Caesar’s household, creating an interest in the truth (Php. 1:13).

 

His chambers 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.  As such, his hired house became the centre of a gracious influence which spread over the whole city of Rome.  According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which have 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.

H) THE FOURTH MISSIONARY JOURNEY

 

 

With this First Imprisonment coming at length to a close, Paul having been acquitted, probably because no witnesses appeared against him, Paul once more set out on his missionary labors (some consider this to be his Fourth Missionary Journey), 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.

 

 

I) THE SECOND IMPRISONMENT

 

 

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 seized, and once more conveyed to Rome as a prisoner.  During this Second Imprisonment, he probably wrote the Second Epistle to Timothy, the last he ever wrote. There can be little doubt that he appeared once again at Nero’s bar, and this time, Nero being Nero, agreed with the charge against Paul and condemned him to death.

 

On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, engineered by himself, 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 un-nameable vice.  By contrast, in the prisoner’s dock stood the best man the world possessed, his hair whitened with labors for the good of men and the glory of God.  The trial thus ending, 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.  With the fatal spot being reached, Paul gently knelt beside the block.  The headsman’s axe gleamed in the sun and fell.  Thus the head of the Apostle of the world rolled down in the dust (probably about 66 A.D.), four years before the fall of Jerusalem.

There is an excellent book out called, “The Life of Paul,” by E.G. White.  It is worth obtaining and it can do a much better service than this short little spurt which I have given you here.

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