Bible Study of the Apostle Paul in the New Testament

The spirituality of Saint Paul is wide and deep. His ministry and outreach are appreciated because of Paul's extensive travels and writings. I personally like his theological approach which is academic and philosophical. He also confesses he was probably the most long-suffering servant of the Lord which may account for his ministry full of salvation references and the grace of God.

Unlike the original 12 apostles of the New Testament who had first-hand knowledge of Jesus, Paul's faith rests primarily on the resurrected Lord. Spiritual renewal by grace and understanding forgiveness are imperative to the success of Paul's ministry and Christian walk.

BIOGRAPHY:

Paul's father was Roman, making Paul a citizen of that city. He lived in Tarsus which is southeast of Asia Minor in what is now modern-day Turkey. He was Jewish (2 Cor 11:22) of the tribe of Benjamin (Phil 3:5) and educated as a Pharisee by the well-known Gamaliel, so he was familiar with Hebrew and Greek languages.

Gal. 1:11 tells us that as a Pharisee he formerly persecuted the Christians and was among those who stoned Saint Stephen to death. He experienced a mystical meeting with the Lord Jesus where with the power of the Holy Spirit, he went on to preach the Gospel message. He calls himself an "apostle" (Rom 1:1; 11:13), a "freeman" of the Lord (1 Cor. 7:22), a minister (1 Tim 1:12) and professes he is not sent "by human commission nor by human authorities" because he "did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ" (Gal 1:11).

Paul tells us also "my message and preaching were not in persuasive words of wisdom but in demonstration of the Spirit and power, so that your faith should not rest on the wisdom of men, but on the power of God." "By the grace of God, I am what I am." (1 Cor 2:4-13; 1 Cor 15:10).

Paul is credited with writing the following letters. Chronologically, there is Galatians, 1 Thessalonians, 2 Thessalonians, 1 Corinthians, 2 Corinthians, Romans, Philippians, Collossians, Philemon, Ephesians, 1 Timothy and 2 Timothy. It has been argued that Paul did not write many of these, nor Titus due to non-Pauline language, the opposition to Gnosticism in them, the discrepancies with the Book of Acts since it was assumed Paul was put to death before many of these letters were written. Also, there appears to be an advanced ecclesiastical (church-wide) organization going on in the texts, however, this is also true in other letters within the New Testament.

Paul's missionary journeys took him to Antioch, Cyprus, Galatia and back in the company of Barnabas (Acts 13:4). He visits Iconium (Acts 14:1) and Lystra (Acts 14:6) where he is stoned. He also goes to Derbe (Acts 14:20). He founded churches in Macedonia and Greece and "fearfully" goes to Jerusalem (Acts 15:36; 18:22). The churches of Philippi, Thessalonia and Corinth are founded during these travels. He stays in Ephesus for two years (Acts 19:9). At Jerusalem there is a dispute based on a misunderstanding and Paul is arrested (Acts 21:27) for allegedly bringing an uncircumcised Gentile into the Temple. He is taken to the Roman capitol at Caesarea and kept for two years. Paul appeals to Caesar, but is sent to Rome (Acts 24:27) where he is kept under house arrest while awaiting trial.

We know Paul suffered from an infirmity which he asked the Lord to remove three times without success. It has been speculated that it may have had to do with his eyesight, since he makes reference in one of his writings to what large letters he has written and that he has written "by his own hand" (Col 4:18), implying some significance to this endeavor.

PAUL'S CO-LABORERS:

One of the most endearing parts of Pauline spirituality and ministry is evidence of his effectiveness in his co-laborers and community. Paul states that the very "seal of mine apostleship are ye in the Lord" (1 Cor. 9:2). His referrals both good and bad, the tales of Christian in-fighting and peace-making, and Paul's general instructions to the church make Paul's trials come alive. Romans 16 mentions 35 men and women by name. "I commend unto you Phebe our sister, who is a servant of the church" (Acts 16:1). The Greek term here is diakonon from which we get the modern term Deacon. The literal translation means "through the dust" which is a reflection of the servant's humble position.

"Priscilla (wife) and Aquila (husband) my helpers in Christ Jesus" (Acts 16:3). This couple were instrumental in helping Paul correct Apollos in the way of church doctrine. In all, he mentions Mary, Typhena, Tryphosa, Persis who labored much - the Greek word here is agonizomai or agonized. He also mentions Epaenetus, Amplias, Stachys, who are well-beloved or agapao which also means approved.

Two of Paul's workers Euodias (meaning good journey) and Syntyche (meaning fortunate) are often cited as examples in the importance of restoring unity within the church. Paul pleads with them to agree with each other in the Lord (Phil 4:2). He lets us know the two women contended at his side in the cause of the Gospel (Phil 4:3) and enlisted the aid of another male disciple to help keep the peace. We assume they did become "like-minded" (Phil 2:1) since Polycarp later commends the church at Philippi on its effectiveness.

Chloe is cited as a helpful messenger (1 Cor. 1:11); Epaphroditus was an agreeable messenger (Phil 2:25). He is called a brother, fellow worker and soldier and legend tells us that he was the first Bishop of Philippi, Macedonia in Italy and listed among the original 72 disciples of the New Testament.

Gaius and Crispus were baptised by Paul (Rom 16:23). Perhaps Crispus is the Christian addressed in 3 John 1 who is commended for his friendship and hospitality, or he could have been a native of Derbe (Acts 20:4). Stephanas, Fortunatus and Achaicus delighted Paul with a visit (1 Cor 16:17) and Paul commends the household of Stephanas because they "addicted [Greek=tasso arranged, ordered, assigned] themselves to the ministry of the saints (1 Cor 16:15).

Even while in prison, Paul shows his unique spiritual partnership with the church which flows through his letters. There were some bad apples in the church too as noted in 1 Tim 2:16-18 where Paul tells us to "avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene." He specifically notes Hymenaeus and Philetus, two men who had gone astray by suggesting the resurrection of the dead had already taken place.

Paul's epistles do not quote Jesus often, usually using the terms "what shall we say then?" (Rom 6:1) or "we all know" and "as I handed onto you" which implies a reliance on tradition. Also, he knew the scriptures inside-out and used them often. He does give that famous line "it is better to give than to receive" as accredited to Jesus, but stangely none of the other Gospel writers mention that quote.

Paul is often contrasted with James in the infamous "faith versus works" spirituality debate as well. However, Paul points out that our spiritual need for wisdom and prudence are met and the possibility of our perfection to salvation attained by the grace of God (Eph 1:8). Paul's spirituality calls for a partnership between the Holy Spirit and the church to attain perfection. Christians are "one body" with common access, he tells us, and knowledge of God is the path to spiritual perfection (Eph 4:13). Paul's ministry also tells us that the Christian life is not without effort [works] and there is much to do.