Paul I. Introduction A. The story of Christianity centers on the Gospel of Jesus the Christ: His life, death, resurrection, ascension/lordship, and imminent return (Acts 2:14-41, 17:24-31, Romans 1:16) B. We learn of the Gospel primarily through the Apostles, the twelve men whom Jesus chose to witness and participate in His ministry, and whom He commissioned to bear witness to His life, death, and resurrection to the whole world (Matthew 10:1-4, 18:18, Luke 24:44-49, Acts 1:1-8) C. And yet there at least two others named as Apostles, having been commissioned by the Lord to preach the Gospel among the nations 1. Barnabas, the “Son of Encouragement” (Acts 4:36-37, 14:14) 2. Saul of Tarsus, also called Paul (Acts 9-28, Romans-Philemon) 3. Perhaps they had seen Jesus preach and teach in life; Paul at least saw Him in the resurrection (Acts 2:22, 1 Corinthians 15:1-8) D. Let us consider this Saul of Tarsus, also called Paul (Acts 9-28, Romans-Philemon) 1. A man who violently opposed the Jesus movement 2. Granted an appearance of Jesus in the resurrection 3. A man who devoted his life to the proclamation of the Gospel and working out a coherent theology of God’s working in Christ II. Saul of Tarsus A. Through his own writings and Luke’s report of his preaching and interactions with others we have an embarrassing wealth of information about Saul of Tarsus B. Most likely a younger contemporary of Jesus; reckoned a “young man” when Stephen was stoned (Acts 7:58; perhaps born ca. 5 CE?) 1. One of the enduring questions is how much Saul would have known about Jesus before the road to Damascus in Acts 9 2. Did Saul hear or see Jesus ever in His ministry? Regardless, he was not impressed at the time! C. Jewish by birth, of the tribe of Benjamin; born in Tarsus in Cilicia, and a Roman citizen from birth; named Saul, no doubt after royal ancestor, and went by the Latin name Paulus, meaning “humble” or “small” (Acts 13:9, 21:39, 22:28, Philippians 3:4-6; 1 Samuel 9:1-2) D. Taught by Gamaliel and identified himself as of the sect of the Pharisees (Acts 22:3, Philippians 3:4-6) E. Zealous for the traditions of his ancestors and for strict adherence to the Law of Moses; this zeal led him to persecute those of the sect of the Nazarenes (Acts 22:3, Galatians 1:13-14, Philippians 3:4-6) F. Saul had a sister and a nephew; either never married or lived as unmarried while an Apostle (Acts 23:16, 1 Corinthians 9:5) G. By trade a tentmaker (Acts 18:3) H. By common confession executed by Nero (ca. 67 CE; 2 Timothy 4:6-8) I. Thus, in contrast to the rest of the Apostles, Saul comes from a place of social prestige and deep training in the Law and in rhetoric 1. He is accused of being bodily weak, and his speaking skills were of little account, but admittedly weighty and strong in writing (2 Corinthians 10:10) 2. It seems that he was or at least cultivated the image of appearing very humble and lowly in the presence of others, yet wrote mightily and powerfully (2 Corinthians 10:1) 3. And yet, in deed, he proved powerful even in person (2 Corinthians 10:11), setting himself as worthy of imitation as he imitated Christ (1 Corinthians 11:1) 4. Through his preaching and letters he proves very proficient in understanding the Law and the practice of Judaism among the Pharisees and the people in Second Temple Judaism, skilled in rhetoric and its forms of argumentation, and at least acquainted with the basics of Greek philosophy 5. While Saul of Tarsus will be converted and become Paul, he does not stop being who he is; instead, he uses all he has been given in the service of Christ and the Gospel II. Saul’s Conversion A. Saul the Persecutor 1. We are introduced to Saul of Tarsus in Acts 7:58; those stoning Stephen left their cloaks at his feet; Paul will later indicate that in so doing he demonstrated his approval of their actions (Acts 8:1, 22:20) 2. We are then told that Saul laid waste to the church, entering houses, dragging men and women to prison (Acts 8:3) 3. He continued, breathing threats and slaughter against Christians, and received commendatory letters from the high priest so as to be able to go to Damascus, imprison any who were of the Way, and bring them to Jerusalem (Acts 9:1-2) 4. Paul will characterize himself as a blasphemer, persecutor “beyond measure” and “unto death”, and injurious, voting to send Christians to die, although he acted according to a clean conscience (Acts 22:4, 23:1, 26:10-11, Galatians 1:13, 1 Timothy 1:13) B. The Damascus Road Experience and Conversion 1. Saul’s experience on the road to Damascus is told by Luke three times: the first, in his narrative reporting (Acts 9:3-25), and twice according to Paul’s own recounting of the event (Acts 22:3-21, 26:12-20) 2. As he journeys to Damascus, Saul and his companions see a bright light and hear powerful sounds; only he sees the figure of the Risen Lord and hears His voice 3. The Lord asks Saul why he is persecuting Him; it is hard to kick against the goads; Saul wants to know who this Lord is; He says He is Jesus whom Saul is persecuting 4. Jesus tells Saul to go into Damascus and he will be told what to do; he is told that he will be sent to his own people and to the Gentiles to open their eyes so they can turn from darkness to light, from the power of Satan unto God, and receive forgiveness of sin and an inheritance in Christ 5. Saul, blinded by the light, is guided into Damascus; fasted in prayer three days; Ananias sent to him; baptized by Ananias, receives his sight back, and the Holy Spirit 6. Saul confounded everyone by going into the synagogues and proclaimed Jesus as the Son of God; a plot was made against him, and he had to leave Damascus in a basket through a window in the city wall (cf. 2 Corinthians 11:32-33) 7. According to 1 Corinthians 9:1, 15:8-10, Paul testifies that he saw the Lord Jesus in the resurrection, just as all those who did between Jesus’ resurrection and ascension; calls himself the ektromati, normally an abortive birth but meaning one untimely born, thus recognizing that the way he saw the Lord, while real, was in time far later and thus otherwise unprecedented 8. In telling his story in Galatians 1:15-18, Paul strenuously emphasizes that he did not learn the Gospel through instruction but by revelation; he went to Arabia and then back to Damascus for three years, likely all within the timeframe of Luke’s story in Acts 9 (Galatians 1:18-19) C. In this way Saul of Tarsus is converted III. Saul of Tarsus in Christ: The Early Years A. We are told some of Saul’s activities in preaching and teaching in the early years in Acts 9:26-30, 11:25-30, 12:25 B. After leaving Damascus Saul seeks to join the disciples in Jerusalem; they stay away, afraid of him; Barnabas brings him in and testifies to his conversion; he is welcomed, goes in and out among the Christians, preaching boldly about Jesus; sent away by the Christians to Tarsus when his life is threatened; according to his own words, stayed about fifteen days, visiting Peter and James the Lord’s brother (Acts 9:26-30, Galatians 1:18-19) C. Saul then spends some time in Tarsus and Cilicia preaching the Gospel (Galatians 1:21-24); when Barnabas sees how the grace of God has led to Jews and Gentiles coming together to serve Christ as Lord in Antioch of Syria, he goes and brings Saul to Antioch, where they gathered with the church and taught many for a year (Acts 11:25-26) D. Barnabas and Saul were commissioned to bring the relief from Antioch to Jerusalem, fulfilled their commission, and brought back with them John called Mark; according to his own words, he stayed about fifteen days, visiting Peter and James the Lord’s brother (44 CE; Acts 11:27-30, 12:25, Galatians 1:18-19) E. Saul thus active in preaching and teaching and of some reputation in the churches IV. Paul and the Missionary Journeys A. Luke primarily focuses on Paul’s missionary journeys in the second half of the book of Acts (Acts 13-28) B. The First Missionary Journey (Acts 13:1-14:26) 1. From Antioch of Syria the Holy Spirit separates out Barnabas and Saul for the work God had called them to do (Acts 13:1-3) 2. Cyprus: they begin by going to Cyprus with John Mark; they preach in Salamis; they reach Paphos, overcome the false prophet Bar-Jesus/Elymas and convince the proconsul Sergius Paulus (Acts 13:4-12) 3. Antioch of Pisidia: Barnabas and Paul sail to Perga in Pamphylia, but John Mark sails back to Jerusalem; Barnabas and Paul make it to Antioch of Pisidia, in which Luke records Paul’s sermon about Jesus, fulfillment of the hope of David, John the Baptist, and the prophets, raised from the dead, able to justify from which one could not be justified under the Law; many wanted to hear eagerly until the Gentiles arrived; Gentiles heard the word gladly, and persecution was stirred up (Acts 13:13-52) 4. Iconium, Lystra, and Derbe: Paul and Barnabas continue to other cities in Galatia, preach so Jews and Greeks believe; persecuted by Jews, even stoned; Gentiles in Lystra think of Barnabas as Zeus and Paul as Hermes, since he was the speaker, and thought the gods had come down as men (Acts 14:1-21) 5. They return to all the cities in which they preached, encouraged disciples, appointed elders, and returned to Antioch (Acts 14:22-26) 6. They stayed in Antioch for some time (Acts 14:27-28) C. The Jerusalem Conference (ca. 48-50; Acts 15:1-28, Galatians 2:1-10) 1. At some point Christians from Jerusalem come and insist that all Gentile Christians must be circumcised, observe the Law (Acts 15:1) 2. Paul, with Barnabas, strongly resist this teaching; sent to Jerusalem to decide the matter (Acts 15:2) 3. Paul declared to the churches of Phoenicia and Samaria, and in the conference in Jerusalem, regarding all that God had done among the Gentiles (Acts 15:3, 12) 4. Paul met with Peter, John, and James the Lord’s brother, recognized they preached the same Gospel, whereas Paul was sent to Gentiles and the other three to the Jews; right hand of fellowship maintained (Galatians 2:1-10) 5. Paul and Barnabas as part of commission with letter confirming that Gentiles did not have to observe the Law (Acts 15:22, 25-26) D. Parting of the Ways, the Second Missionary Journey (Acts 15:35-18:21, 1-2 Thessalonians) 1. Paul and Barnabas remain in Antioch for some time, decide to go encourage churches in Galatia; strong disagreement about John Mark; Barnabas goes with John Mark to Cyprus, while Paul takes Silas and goes to Galatia (Acts 15:35-41) 2. In Lystra, took Timothy with him; distributed the Jerusalem letter (Acts 16:1-5) 3. Philippi, Thessalonica, Berea: having been hindered by the Spirit from heading into Asia Minor, Paul given vision of a man of Macedonia; goes and preaches in Greece; preaches first to Jews and then to Greeks, and persecuted by the Jews throughout (Acts 16:6-17:14) 4. Athens: While waiting for Timothy Paul, provoked by idolatry in Athens, preaches to them about Jesus and the resurrection, alluding to the Old Testament without quoting it and quoting Epimenides of Crete and Aratus; some believe (Acts 17:15-34) 5. Corinth: Paul then spends a year and a half preaching in Corinth and spent some time making tents; preached to Jews and Greeks; left after being brought before Gallio; goes through Ephesus but vows to return (ca. 51-52; Acts 18:1-21) 6. 1-2 Thessalonians: while in Corinth Paul writes at least 1 Thessalonians if not 2 Thessalonians as well; speaks to his great joy of their faith, their constancy in effort; instructs them further about what will happen in the day of judgment and resurrection, warns them about the things which must first takes place, and disabuses any of the notion that they should stop working and just wait for the consummation of all things E. Perhaps has his confrontation with Peter while in Antioch (Acts 18:22, Galatians 2:11-14) F. The Third Missionary Journey (ca. 53-57; Acts 19:1-21:16) 1. Ephesus: Paul returned to Ephesus as promised, preached for two years there; all Asia heard the word of the Lord; departed only after a riot ensued (ca. 53-55; Acts 19:1-41) 2. 1-2 Corinthians: While in Ephesus Paul most likely visited Corinth once and wrote two letters to them; great concern about various forms of immorality present in the church; powerfully argues for the resurrection; resists “Judaizing superapostles,” brags in his weaknesses 3. Galatians: While some would consider Galatians as Paul’s first letter, written between the first and second missionary journeys or during the second missionary journey, thematic and literary associations would suggest he wrote it while in Ephesus or soon afterward; frustrated and flummoxed as to how the Galatian Christians could in such a short time be persuaded by “Judaizers”; concisely but powerfully argues regarding justification by faith and not by works of the Law, the curse of the Law, and the falling from grace inherent in turning back to the Law 4. Paul went through Macedonia and Achaia, strengthening Christians, taking up the collection for the saints in Judea (Acts 20:1-6) 5. Romans: while in Corinth Paul writes to the Christians in Rome to encourage them and to prepare for an intended visit; Paul presents his most coherent and expansive theology and explanation of how all men were lost in sin, God has provided the means of salvation through Jesus, the means by which one is justified by faith and not works of the Law, and how God was just and able to redeem the Gentiles while seeing part of Israel cut off 6. To Jerusalem: Paul sails along the coast of Asia Minor; provides final exhortation to elders of Ephesus, encouraging them to shepherd the flock and be careful of false teachers; goes to Syria and Phoenicia, warned about dangers in Jerusalem; goes to Jerusalem (Acts 20:7-21:16) G. Imprisonment in Jerusalem and Caesarea (ca. 57-59; Acts 21:17-26:32) 1. Paul goes up to church in Jerusalem, brings the gift from the Gentiles; James warns him about concerns that he does not honor Mosaic customs, and encouraged to go up to Temple (Acts 21:17-26) 2. While in Temple, Jews of Asia presume he had brought a Gentile beyond the Court of Gentiles; they sought to kill him; he is saved by Roman soldiers; he preaches to the crowd regarding his conversion and commission; crowd further riled up (Acts 21:27-22:22) 3. Roman soldiers wanted to know why he was being treated thus, brought before Sanhedrin; Paul cries out that he is on trial regarding the resurrection of the dead, causing strife between Sadducees and Pharisees; conspiracy hatched against Paul’s life, but heard by his nephew; Paul escorted under heavy guard to Caesarea (Acts 22:23-23:35) 4. Paul remains in prison during the last two years of Felix’s procuratorship and at the beginning of Festus’; reasons with Felix and Drusilla about righteousness, self-control, the judgment to come; appeals to Caesar before Festus; again tells his story, sets forth the resurrection of Jesus before Herod Agrippa II (ca. 57-59; Acts 24:1-26:32) 5. Colossians and Philemon: Paul most likely writes Colossians and Philemon while in prison in Caesarea, encouraging the Christians to remain rooted in Christ and to not be seduced by earthly philosophy, asceticism, “Judaizing,” or proto-Gnosticism; writes to Philemon on behalf of the slave Onesimus, pleading for his life H. To Rome (ca. 60-62; Acts 27:1-28:31) 1. Put on a boat to Rome; in midst of winter storm, ship compromised; they wreck on Malta; natives thought him a god when he endured a snake bite unscathed; healed father of Publius, chief man of island; sent off well; ends up in Rome, spent two years in hired dwelling, proclaimed Gospel (Acts 27:1-28:31) 2. Ephesians: Paul’s treatise on the church and the life of a Christian; many parallels with Colossians; possibly an encyclical sent to many churches while in prison, either in Caesarea or Rome 3. Philippians: a letter to encourage the Philippians, sent with Epaphroditus who had recovered from terrible illness; exhortation to live as citizens of the Kingdom and build one another up I. After Rome 1. Luke’s narrative ends with Paul in Rome for two years 2. Later tradition suggests Paul did make it to Spain as he intended (Romans 15:24, 28; 1 Clement 5:5) 3. 1, 2 Timothy, Titus: Paul wrote letters to evangelists with whom he worked closely, Timothy and Titus; Paul had left Timothy in Ephesus and Titus in Crete to set churches in order and wrote to them regarding church organization, the types of things which needed exhortation, and warnings about false teachers 4. We believe these letters were written after the first Roman imprisonment; thus, it is quite likely that in the years between 62 and 67 Paul made some more journeys around the Mediterranean Sea (Ephesus and Macedonia, 1 Timothy 1:3; Troas, 2 Timothy 4:13; Miletus, 2 Timothy 4:20; Crete, Titus 1:5; Nicopolis, Titus 3:12) 5. Nevertheless, by 2 Timothy, he seems to again be in Rome and is confident that his life will be over soon (2 Timothy 1:17, 4:6-8) 6. In the end Paul wants Timothy to bring Mark with him to Rome, for he has proven his worth in ministry (2 Timothy 4:11) J. According to tradition, Paul is beheaded in Rome at the order of Nero (Ignatius of Antioch, Letter to the Ephesians 11, Acts of Paul, Tertullian, Prescription Against Heretics 36, Eusebius, Ecclesiastical History 2.25.5-6 K. Such is what we learn of Saul of Tarsus/Paul in the New Testament V. Paul in Faith and Practice A. We are told much about Paul, his exploits, and his teachings; what are his main contributions, and what are we to gain from them? B. Paul and the “Judaizers” 1. By far the predominant issue of Paul’s day and work involved the Jewish Christian response to the conversion of the Gentiles 2. Granted, Peter was called first to preach to some Gentiles, and testified at every opportunity regarding the inclusion of Gentiles into Christ (Acts 10:1-11:18, 15:7-11) 3. It would seem that many, however begrudgingly, conceded that God had granted to Gentiles the repentance that leads to life (Acts 11:18), but clearly not all Jewish Christians, especially among Paul’s fellow Pharisees, felt that way 4. Jewish Christians first went to Antioch with the view that Gentiles could become Christians and be saved as long as they also were circumcised and followed Jewish customs (Acts 15:1); despite the Jerusalem decision, they would return to Antioch at some later point (Galatians 2:11-14), and spread their views in Galatia and Corinth at least, possibly to Rome and Colossae 5. In Galatia we can tell that they cast aspersions on Paul’s claims to apostleship, the origins of his message, and claimed themselves to be in closer association with the Apostles, etc. in Jerusalem (cf. Galatians 1-2) 6. In Corinth they claim greatness as “superapostles,” glorying in their ancestry (2 Corinthians 10-13) 7. Paul answers their arguments and challenges masterfully 8. The main argument, fleshed out fully in Romans and polemically in Galatians, involves justification by faith: one is not saved because of what they have done but through faith in God in Christ; Abraham himself had to be thus justified by faith, and was justified before circumcision; the Law and the promise were distinct; Christ was the promised Seed of Abraham through which all nations would be blessed; in Christ all who trust in Him are sons of Abraham; Christ has taken on the curse of the Law for us; Law as tutor to lead to Christ, unable to fully justify, leading to and pointing to Christ (Romans 1-8, Galatians 3-4) 9. To the Galatians he vigorously defends his apostleship and ministry, recounting his conversion and association with Apostles in Jerusalem; he emphasizes he received the Gospel by revelation, not from men (Galatians 1:1-2:10) 10. To the Corinthians he commended himself through pointing out the ludicrousness of the standing of his opponents, boasting in weakness (2 Corinthians 10-13) 11. In terms of this argument Paul was proven thoroughly successful by his teaching and by historical events: as far as we can tell, “Judaizers” did not prove very successful, Gentile Christians were accepted as Gentiles without having to become Jews, and within a couple generations the church was primarily Gentile 12. Paul proved almost too successful; so many arguments about what he meant by justification by faith assume the legitimacy of what he was originally arguing and would attempt to extend that argument in matters Paul did not intend C. Paul and the Philosophers 1. Paul was ready to withstand the challenges of the “Judaizers,” having been raised a Pharisee of Pharisees 2. We do not know exactly how well versed Paul was in Greek philosophy, but in his preaching and teaching he had to confront it 3. Paul was not opposed to teach Greeks about Jesus by appealing to principles in their philosophy; he quotes Aratus and Epimenides of Crete in Acts 17:24-31 4. On the whole, however, Paul must treat the philosophers as opponents 5. Colossians 2:1-10: the need to be rooted in Christ, not led astray by vain, earthly philosophies 6. 1 Timothy 6:20-21: warns Timothy regarding the profane babblings and opposition of “knowledge” (Greek gnosis) falsely so-called 7. While Paul found himself at the center of the controversies regarding including Gentiles into a faith which had been primarily Jewish, he sees the beginning of what would be the next major challenge for Christianity: compromise with Greek philosophy, manifest clearly in the Gnostics 8. So he warned Timothy, and also about those following the doctrines of demons (1 Timothy 4:1-4); such was the opposition of Hymaenaeus and Philetus (2 Timothy 2:16-18) 9. Later Christians would have to reckon with the full force of these challenges; Paul nevertheless grounded them and showed them the way forward, warning about how the Gentiles would find the Gospel to be folly, having had the Athens experience (Acts 17:20-31, 1 Corinthians 1:18-31) D. Paul the Theologian 1. As we have noted, Saul of Tarsus is not like the other Apostles; he is not called out of the common mass of the Jewish people, but from among the highly educated religious elite 2. His background prepared him for the polemic work he would be compelled to do against the “Judaizers” and the proto-Gnostics 3. Yet in Paul we also find important theological work in making sense of how it could be that God fulfilled His promises in Jesus 4. Paul’s “conversion” a. What did it mean for Saul of Tarsus to become Paul the Apostle? b. Acts 26:6-8, 22-23: Paul did not “convert” from Judaism to Christianity; Paul understood Jesus as the fulfillment of all that God had promised in Moses and the prophets, and thus the satisfaction of all for which he had hoped c. He therefore never felt the need to abandon his Jewish heritage in order to serve the Lord Jesus, and this will prove important for understanding how Paul works through the Gospel 5. Paul’s understanding of fulfillment undergirds his argumentation about justification by faith against the “Judaizers” 6. Jesus and the Resurrection a. Jesus’ resurrection leaves some legitimately open questions: was not the resurrection for the final day? How can one be raised before the rest? b. Paul understands Jesus’ resurrection in terms of the firstfruit, as seen in 1 Corinthians 15:20-58; this metaphor allows for understanding how it could be that Jesus would rise first and the rest on the final day c. Paul also associates the Messianic sonship promise with the resurrection: Jesus is declared the Son of God through His resurrection from the dead (Romans 1:4; cf. Psalm 2) 7. Judaism and Christianity a. Particularly in Romans 9-11 Paul works through another legitimately pressing issue: is God somehow unfaithful to Himself if He casts off parts of physical Israel and incorporates Gentiles into the fold? b. Paul masterfully points out, through the Hebrew Bible, that God has always worked through a remnant, and not all descendants of Abraham received the promise; God is Sovereign, and who is the creation to expect to have the Creator answer back to it? (Romans 9:1-33, 11:1-6) c. From the Hebrew Bible he works out a plan for his ministry: the Jews disqualify themselves through hardness of heart, the Gentiles receive the bounty, and the Jews, moved by jealousy, will return to their God, serve their Christ, to His glory (Romans 11:7-33) 8. Throughout his writings and preaching Paul proves to be a careful expositor of Scripture, understanding Jesus as the fulfillment of the hope of Israel, recognizing what is new in the new covenant while affirming the prophetic hope and promise of old E. Paul the Apostle 1. Romans 1:1, Galatians 1:1: Paul most assuredly understood himself to be an Apostle 2. Acts 26:16-18: Paul was called by the Lord Jesus to go out to the Gentiles so they would hear the Gospel and be saved 3. Paul insisted on having been a witness of the resurrection of Jesus, even though under extraordinary circumstances (1 Corinthians 9:1, 15:1-10) 4. It is primarily as an Apostle that he approaches the churches in all his letters, whether in instruction in matters of query or dispute, exhortation to faithfulness, commendation of righteousness, and also rebuke when there was transgression 5. He would not hesitate to speak with authority when necessary, and defended it vigorously (e.g. 1 Corinthians 9:1-15, 2 Corinthians 10-13, Galatians 1:1-2:10) a. Granted, as in Philemon, would rather not exercise it, but to exhort b. Yet he did not consider himself any less an Apostle than the Twelve or those who had prominence (cf. Galatians 2:1-10) 6. Paul most assuredly had the authority, through the revelation of Jesus the Christ to him, to speak regarding matters of faith and practice, and used that authority to encourage the churches with whom he had association to faithfulness toward God F. Paul the Evangelist 1. As noted, Jesus commissioned Paul to go and preach to the nations (Acts 26:16-18); thus he serves as a model evangelist (1 Corinthians 11:1) 2. 1 Corinthians 9:19-23: Paul became as those to whom he preached a. Evidenced in Acts 13, 17; used different approaches to reach different people with the same message b. Such does not demand compromising the message or one’s morals and ethics (cf. Acts 23:1); it instead manifests a humble heart of a servant, seeking to find any way to proclaim Christ 3. Romans 9:1-3, 10:1, 11:13-15: Despite all the sufferings they caused him Paul always had a heart for his fellow Israelites, would have been condemned if they would thus be saved, and hoped that through his ministry to the Gentiles they would be provoked to jealousy to return to their God 4. Yes, Paul approached the churches as an Apostle, but he primarily does so as the “founding evangelist,” having originally preached the Gospel to all but the Romans and Colossians, and having deep affection for them 5. As an evangelist, Paul sought to train and encourage other evangelists a. The list would get long, but includes no less than Timothy, Titus, Epaphras, and John Mark b. 1-2 Timothy and Titus all provide evidence of Paul’s concern for effective ministry in evangelism, both in proclaiming the Gospel to those outside and encouraging those within to stand firm in the faith, resist false doctrine, live in light of Jesus crucified and raised, and to maintain appropriate conduct in and organization of the local church c. 2 Timothy 2:2: thus Paul lived, and expected evangelists in his day to live, and to this day 6. And he did all such things despite experiencing extremely vitriolic and painful persecution for preaching the Gospel, and it would ultimately lead to his demise! VI. Conclusion A. Thus we have considered Saul of Tarsus 1. A strong opponent of the Way 2. He saw the Lord Jesus on the road to Damascus and would never be the same 3. Apostle and Evangelist to the Gentiles B. We do well to consider his example 1. Humble in appearance but powerful in letter 2. Experienced great trials, suffering 3. Resisted false teaching from every quarter 4. Yet maintained great love and care for fellow Christians, those to whom he preached 5. Worked diligently with younger evangelists so that the Word would continue to be proclaimed C. May we strive to obtain the resurrection as Paul did, and promote the Gospel of Christ to the glory of God! D. Invitation Scripture, Meditation, and Application 1: “And I said, ‘Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him’” (Acts 22:19-20). Saul of Tarsus was born a Pharisee, taught by Gamaliel, and violently persecuted the Way. The Lord Jesus appeared to him on the road to Damascus. Paul took up the mantle of the cross and fulfilled his ministry. We do well to do the same! 2: And certain men came down from Judaea and taught the brethren, saying, “Except ye be circumcised after the custom of Moses, ye cannot be saved.” And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question (Acts 15:1-2). Paul had been called to preach the Gospel to the Gentiles. The great controversy of his day involved whether Gentiles would need to submit to the Law of Moses to be saved. Much of Paul’s writings explain how it is that God called the Gentiles in Christ to repentance and was right to cast off unfaithful Israel. Paul’s views proved successful; we take them for granted today. May we ever be thankful for access to God through faith in Christ Jesus! 3: Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches (2 Corinthians 11:28). Paul was an Apostle of Jesus who saw the Lord and received the Gospel by revelation. He poured himself out on behalf of those to whom he preached the Gospel. Paul risked his life in order to tell them about Jesus; he prayed for them often; he had anxiety regarding their welfare. We also do well to encourage others in the Gospel and pray for them! 4: And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also (2 Timothy 2:2). Paul was not only concerned for challenges of the present day; he wished to see the work of the Gospel continue after him. He encouraged many young men in their work of preaching. Paul set forth the guideline which he himself embodied: those who learned from him should teach the same to other faithful men who could also teach others. In this way the Gospel has been handed down throughout the generations. We also must strive to encourage faithful men to continue to bear witness to the Apostolic witness so many more, now and in the future, may be saved!