22. The Apostle Paul: From Persecutor to Preacher

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THE APOSTLE PAUL

From Persecutor to Preacher

Paul is God-intoxicated. More than Jacob, more than David, more than any other biblical figure, he strives to serve God and gives himself wholly to that cause. He is God’s bodyguard and bouncer and chief apologist all bound up in one—a Pharisee of the Pharisees who will go to any extreme to defend God. But then in a blaze of light, he answers a voice from heaven that inspires even more zeal. Now he willingly offers everything—his very life—to be crucified with Christ, who is the very God of the universe.

In the years that follow, his life will take many twists and turns. He wrestles with God and his own demons even as he testifies to God’s supreme greatness—God, who is three in one as expressed in his classic benediction: “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.”[1] He is the Bible’s foremost theologian, one who easily entwines theology with spiritual formation—that I may know Christ and the power of his resurrection.[2] Indeed, his personal life is thoroughly integrated with his theology. His magnum opus, the Epistle to the Romans, emerges out of turmoil and inward strife.

Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Perhaps only Paul, out of all the writers in the New Testament, could write as he did. Having never physically encountered Christ, much less grown up with this Son of Man, he has an advantage in being able to perceive him very clearly as God. His longing to know Christ is the yearning of one who has not known him in person as the others had, thus setting an example for all those in generations to follow who would seek to know Christ.

His coming late on the scene clearly sets him apart from the other disciples, as do his hailing from Tarsus in Asia Minor and his stellar Jewish education. Having never spent time walking and talking with Jesus, he must seek to grasp every single parable and every sermon secondhand, if at all. The miracles, the transfiguration, the triumphal entry, the Last Supper, the postresurrection appearances, and the ascension have all happened without involving him. How he must often have wished that he had come to know Jesus earlier.

That he actually did find Jesus at all, however, is most startling. He is the least likely individual to lay out the pros and cons and on that basis decide to follow Jesus. He was no Simon Magnus looking for clever tricks or easy money. There was nothing in this new cult of Jesus that offered him anything remotely bordering on prestige or prosperity. To make the switch is incomprehensible apart from his miraculous conversion.

No individual conversion in the history of Christianity rivals Paul’s. No one has been so adamantly opposed to the faith only to become its most ardent and effective advocate. He was an outstanding preacher and evangelist, never imagining the two roles could be separated. But even more foundational for the infant church and its eventual worldwide reach was his writing. It is well-nigh impossible to imagine the Christian faith without Paul and his written words.

And yet he is such an utterly ordinary man. He refuses to hide his feelings and pretend he has no issues and has gotten his life together now that he is a big-time mover and shaker in the church. Leaders are not supposed to spill their guts to their followers or associates. No leadership manual would countenance such conduct. But Paul’s leadership philosophy belongs to him alone—and it worked. Few people in recorded history have made such an indelible mark on the world as he has.

Today, however, the dusty roads that Paul traveled and the cities he visited are no longer locales where he would meet his converts. In fact, for all practical purposes, Christianity has entirely died out in most of the places he knew so well. The land is essentially devoid of the Christian faith—like it was when he arrived on the scene.

Were he alive today, would he see that dismal situation as an obstacle or an opportunity?

Paul of Tarsus: Missionary Motivator

On the sidelines when Stephen is stoned to death, Saul is thinking, Good riddance! Stephen is no more than a two-bit troublemaker, and his execution will serve as a deterrent to the rest of those ragtag followers of Jesus. Saul has no qualms about this being the right thing to do. He had listened to the man’s entire sermon—actually a well-developed overview of God’s work among the often-rebellious Jewish people. But the ending was outrageous. How dare he pollute the message of the prophets by comparing their ministries to that of Jesus—and, to compare the rebellious Jewish ancestors with those who now deny Jesus as the Messiah? Rubbish! Utter, unadulterated blasphemy!

Saul is an Israelite from Tarsus and a Roman citizen by birthright. (He will take his roman name, Paul, after he is converted and begins his missionary outreach.) He has studied under the noted teacher Gamaliel and is a strict Pharisee. From his perspective, this cult of Jesus must be stopped. Stoning Stephen will send a signal: You follow the Way at the peril of your life. He is aware that many of Jesus’ disciples have the crazy idea they too must suffer even as their Master did; so if that is what they want, he will gladly accommodate them.

The first world . . . was of course Judaism. . . . Second-Temple Judaism was a many sided and vibrant mixture of what we would now call (though they would not have recognized these distinctions) religion, faith, culture and politics. . . . This was the world from which Paul came, and in which he remained even though he said things which nobody within that world had thought of saying before and which many in that world found shocking, even destructive. The second world was that of the Greek, or Hellenistic, culture which by Paul’s day had permeated most of the recesses of the Eastern Mediterranean world and a good deal beyond. Ever since Alexander the Great three hundred and more years earlier, Greek had become not only everybody’s second language, like English today, but in many parts everybody’s assumed framework of thought. . . . And it was the world rulers of Paul’s day, and the world which they were bent on creating, that formed the third sphere which Paul inhabited . . . the Roman empire, with its ideology and burgeoning emperor-cult.

Tarsus was the principal city of the lush plain of Cilicia in the southwest corner of Asia Minor. The sea lay out of sight a dozen miles south. The Taurus mountains curved in a great arc some twenty-five miles inland, coming nearly to the sea on the west and marked to the north by gorges and cliffs which stood like rock fortresses before the snows; a magnificent background for childhood, especially in winter when the snow showed smooth on cloudless peaks.

The river Cydnus, narrow and swift, and usually superlatively clear, ran through the city. It flowed into the artificial harbor, an engineering masterpiece of the ancient world, where Cleopatra had stepped ashore some forty years before Paul’s birth to meet Antony, while all Tarsus marveled at silver oars, a poop of beaten gold, and purple sails.

Thus he devotes his energy as a self-appointed commando, breaking down the doors of those known to be followers of Jesus. He tortures and kills as though it were a sport. He is obsessed with his mission, dragging people out of their houses in the dead of night to be locked in jail. It’s a God-honoring purge, he reasons, of those who promulgate blasphemous teachings. He is essentially a self-appointed, independent, lone terrorist. However, he does need official sanction from the religious leaders, so he meets with the high priest to obtain authorized arrest warrants for anyone who has anything to do with the Way.

Considering Saul’s reputation, it is most shocking when rumors surface that he is now a convert himself. Is he faking it, so as to get on the inside and do even more damage? How can this claim possibly be true?

Saul, it turns out, is indeed a brand-new convert. In fact, as he testifies, he was heading to Damascus to carry out more arrests when he was suddenly stricken by what might be described as lightning or an electrical current. So intense was the light that it blinded him. Then he distinctly heard a voice saying, “Saul, Saul, why are you out to get me?” Saul was utterly dumbfounded. “Who are you, Master?” he asked. The voice continued: “I am Jesus, the One you’re hunting down.”[3] The voice told him to go into town and await further instructions.

Those traveling with him neither saw nor heard a thing. They were totally bewildered by what had just happened, but they picked up their blind companion and led him into Damascus. There Ananias met Saul, having been summoned in a dream to search him out. Ananias laid his hands on him and prayed as Saul was filled with the Holy Spirit and his eyes were opened.

Without so much as taking a catechism class, Saul was baptized. He stayed for a time in Damascus with the community of believers there. But then, according to his letter to the Galatians, he went to Arabia to live—perhaps as long as three years.

Now that he has returned to Damascus, he has begun preaching. His message is simple—that Jesus is truly the Son of God. Both enemies and followers of Jesus are taken aback. But his words are convincing—so much so that the Jewish leaders of Damascus hatch a plot to kill him. He escapes the guards stationed at the city gates by having friends lower him in a basket over the city wall. Now out of town, he’s on the road heading south.

Arriving in Jerusalem, he spends some two weeks with Peter, but he is viewed with skepticism by the other disciples. They simply don’t think he’s for real. Barnabas, however, sees in him confirmation of the very message he himself has been preaching. Indeed, if the gospel cannot transform a terrorist, why sacrifice so much for it? Barnabas spends time with Paul, personally introducing him to each of the apostles. Paul wins them over with his story of conversion and his fearless preaching.

Everyday Life

A Good Jewish Education

Education for first-century Jewish boys like Paul was based on the Torah. The school building was the synagogue, where law and history and ethics were woven into a structured system of learning. Unlike the Greek system, which focused on science, linguistics, the arts, and athletics, a Jewish education aimed at moral living.

Boys began their education at five, learning how to read and write. By age ten they were studying the law. While the boys studied in the synagogue, girls were at home learning the skills of homemaking from their mothers. On completing their formal education, Jewish boys typically followed the occupation of their fathers. Some, however, continued their studies in rabbinic law with a scholar. Paul studied under Gamaliel, a renowned educator and popular Pharisee of his day.

Paul was obviously influenced by the Hellenistic culture around him, particularly by the Septuagint (the Greek translation of the Hebrew Bible) and his use of Greek for all his written works. Some scholars believe that he was also influenced significantly by Greek rhetoric, which emphasized the art of oral persuasion. His frequent appeal to the emotions and his use of irony and forceful figures of speech may have come naturally, or were perhaps drawn from the skills of rhetoricians of his day.

There are many astonishing things about him. For example, in modern scholarship, we have tended to divide various categories. There are gentiles, and there are Jews. There are Greek speaking people and there are Hebrew speaking people. There’s Palestinian Judaism, which includes apocalypticism. There’s Rabbinic Judaism and there’s Hellenistic Judaism, which has derived deeply from the Greek world. Paul seems to fall into several of these categories, therefore confounding our modern divisions. So he’s an intriguing and puzzling character in some respects.

Paul let down in the basket

Jewish leaders, however, are out to get him. They understand that his conversion is a significant shot in the arm for this new movement. They desire nothing other than to be rid of him. Word of their conspiracies surfaces, and Paul is spirited off to Caesarea, and from there returns to his hometown of Tarsus, where Barnabas fetches him and brings him to Antioch to begin a yearlong teaching and preaching ministry.

Here the believers learn that the church at Jerusalem is facing dire financial straits. They take up a collection and send it with Paul and Barnabas to Jerusalem. Upon their return to Antioch, accompanied by John Mark, they continue their ministry. Here the community of believers is growing and is now self-sufficient. The leaders are thus eager that these two evangelists spread the good news elsewhere. So they commission them as missionaries to go to Cyprus, traveling by way of Seleucia. Here Paul and Barnabas, with John Mark, preach throughout the island. Impressed by their message, the governor invites them to preach to him.

Their work, however, is hindered by Barjesus, a shaman, who is threatened by their presence. He has magical tricks galore up his sleeve—so many that he ingratiates himself with the governor. Annoyed by the game he is playing, Paul, prompted by the Holy Spirit, takes him on: “You bag of wind, you parody of a devil,” he sneers, “now you’ve come up against God himself.”[4] With that the shaman goes blind and begins to stumble around. The governor is impressed by the display of God’s power and becomes a believer.

From Cyprus the three missionaries sail back to the mainland and travel elsewhere to preach, often facing opposition. It’s not an easy life being an itinerant evangelist, and John Mark finds the pressure too much. He abandons the team and returns home. Paul and Barnabas carry on, preaching primarily on Sabbath days in local synagogues. In the style of Stephen, Paul begins his message deep in the drama of the Hebrew Scriptures.

Paul, good man that he was, longed to be without sin, but to it he was chained. I too, in common with many others, long to stand outside it, but this cannot be. We belch forth the vapours of sin; we fall into it, rise up again, buffet and torment ourselves night and day; but, since we are confined in this flesh, since we have to bear about with us everywhere this stinking sack, we cannot rid ourselves completely of it, or even knock it senseless. We make vigorous attempts to do so, but the old Adam retains his power until he is deposited in the grave.

Paul proves to be a very effective communicator, and many are converted under his preaching. But as the numbers grow, so does the opposition from Jewish leaders. He and Barnabas are preaching not only that Jesus is the Son of God, but that the salvation Christ offers is open to anyone, Jew and Gentile alike. With this open invitation, the “Message of salvation spread like wildfire all through the region.”[5]

Paul and Barnabas are continually on the move, ever fleeing the opposition of local authorities and thugs. In Lystra, they meet a disabled man who had never been able to walk. When Paul heals him, the man jumps to his feet and walks, with no ill effects. Never before having witnessed such a miracle, people in the crowd conclude that Paul and Barnabas are gods—Hermes and Zeus. Of course not, they insist; We are just ordinary people. The friendly atmosphere, however, does not last. Zealous Jews arrive from neighboring towns and stir up the crowds against them. Paul is attacked by the mob and beaten to death—or so they think. They drag him outside the gate and leave him for dead, but he regains consciousness and, with the aid of a small band of believers, dusts himself off and goes right back into town.

The next day he and Barnabas, realizing they have overstayed their welcome, leave for Derbe. Wherever they go they leave behind new converts, and before winding up this first missionary journey, they revisit all the towns they had previously passed through, encouraging new believers and appointing leaders. When they return to Antioch, the elders there are eager to hear the report of all their achievements as well as setbacks and opposition.

After staying in Antioch for a time, Paul and Barnabas go to Jerusalem to present a report of their itinerant mission work to the leaders there. On the way they meet with communities of believers and report to them about the incredible breakthrough they had seen among Gentiles.

The purpose of their trip to Jerusalem, however, involves more than merely reporting on their cross-cultural evangelism. Their very success is creating dissension in the church. Devout Jews who have become followers of Jesus have come to Antioch to meet Paul and Barnabas and find out more about their ministry. They are pleased to welcome Gentiles into the faith community, but, they insist, only after they become circumcised. Paul and Barnabas are adamant. No way! Such a regulation would have devastating effects on the gospel, not just among their own converts but for all times. So they are determined to get things settled once and for all.

After much discussion and after a strong case is made by Peter, James, the brother of Jesus, takes the floor and pronounces a verdict in favor of not requiring circumcision of male Gentile converts. Then Paul and Barnabas and others leave for Antioch to inform the church there of the momentous decision.

They stay for a time in Antioch, but soon make preparations to return to some of the towns they had previously visited to encourage the communities of believers. It’s a great idea. They are itching to get back out on the trail. But there’s one critical roadblock—John Mark. Barnabas wants to take him along; Paul is adamantly opposed. John Mark is simply not trustworthy. He bailed out on them last time, and they don’t need the likes of him along with them again. He’s a worthy young man, Barnabas argues, and should be given another chance.

Now the fight is on—two strong-willed individuals, both claiming the side of right. Both are infuriated by the other’s lack of insight and understanding. Neither will back down. Indeed, so angry are they that they part company and go off in different directions. Paul, accompanied by Silas, journeys to towns in Syria and Cilicia to work with the new congregations there, while Barnabas and John Mark ship off to Cyprus.

In Lystra, Paul is introduced to a young man, son of a Greek father and Jewish mother. He is a new convert whom Paul wishes to groom for ministry. So what does Paul do? It would be only natural to take him aside for personal instruction, but for circumcision? What on earth is going on? Paul, the very one who took a strong stand on not requiring circumcision, has now flip-flopped and is expecting Timothy to be circumcised. Here we see the pragmatic Paul, who does not wish to offend Jews.

Later, when Peter came to Antioch, I had a face-to-face confrontation with him because he was clearly out of line. Here’s the situation. Earlier, before certain persons had come from James, Peter regularly ate with the non-Jews. But when that conservative group came from Jerusalem, he cautiously pulled back and put as much distance as he could manage between himself and his non-Jewish friends. . . . Unfortunately, the rest of the Jews in the Antioch church joined in that hypocrisy so that even Barnabas was swept along in the charade. . . . I spoke up to Peter in front of them all: “If you, a Jew, live like a non-Jew when you’re not being observed by the watchdogs from Jerusalem, what right do you have to require non-Jews to conform to Jewish customs just to make a favorable impression on your old Jerusalem cronies?” . . . We know very well that we are not set right with God by rule-keeping but only through personal faith in Jesus Christ.

Moving on, they continue to preach and encourage the disciples in towns along the way, though their travel plans are sometimes blocked by the Spirit. After arriving in the coastal town of Troas, Paul has a dream about a man from Macedonia standing on a faraway shore, calling for him to come and help. Convinced that this is the voice of God calling him to Macedonia, Paul, never one to dilly-dally around, makes arrangements to sail there the next day with Silas, Timothy—and now Luke, who has joined them at Troas.

Upon arriving in Macedonia, they walk the distance to Philippi, the major metropolis in the region. Here they settle in for several days. From the locals, they learn that an outdoor service along the riverbank is about to begin. When they arrive they discover a group of God-fearing women. Paul and Silas join in and soon begin explaining the gospel message to those gathered.

One of those at the riverbank service is Lydia, a businesswoman who buys and sells purple, a high-quality fabric for dressmaking. She hangs on every word they say and becomes a true believer before the meeting is over. She wastes no time in being baptized, and after that invites the traveling preachers to her home.

Paul is haunted with the sense of his own sin. In some ways the most profound thing he contributed to the history of Christian thought was his analysis of the nature of human evil. He says the fundamental problem we face is that, in our attempt to be righteous, pride sets in.

Richard Wood, cited in Bruce Feiler, Abraham: A Journey to the Heart of Three Faiths

On one occasion while they are out preaching, Paul and Silas encounter a young woman who appears to be mentally deranged. They learn that she is a slave and also a certified psychic, whose fortune-telling is making her owners a small fortune. She has become mesmerized by the traveling evangelists and begins following them around, yelling out to everyone along the way: These are God’s men, bringing the message of salvation.

On the surface, it might appear that she is just another John the Baptist, paving the way for Paul and Silas. But her yelling is a distraction, turning people off. She’s hindering the ministry. Day after day she keeps it up. Paul’s patience wears thin. Finally, he’s had enough. He turns around and orders the demon to come out of her. A minor miracle in itself, but her owners are furious. Without the demon she has no psychic powers. Now she’s just another fortune-teller who can’t tell fortunes.

So outraged are the owners that they attack Paul and Silas and have them arrested and taken before the civil authorities. The local judge sentences them to be publicly beaten and incarcerated. Guards are posted at the entrance of the jail, and both men are held in chains in the most secure cell to prevent any possibility of escape.

Despite their pain and discomfort, Paul and Silas sing hymns and pray. But their singing is suddenly interrupted. A massive earthquake shakes the foundations of the jailhouse so violently that the doors fly open, as do the locked chains on the prisoners’ legs. The jailer is panic stricken. He is responsible for the prisoners. If they escape, his own life is on the line. In fact, he’s better off dead. Just as he’s about to fall on his sword, Paul screams for him to stop. Nobody has so far escaped, and nobody intends to do so.

So taken aback is the jailer that he rushes into their cell and asks them what he must do to be saved. They explain the way of Jesus to him while he escorts them to his home to wash and tend their wounds. After a meal, the jailer and his household are baptized.

The next morning word comes to the jailer that he should let Paul and Silas go free. Paul might have been grateful, but he is not about to forget the injustice of the previous day. He’s still irate about being manhandled like a criminal. A Roman citizen, he was beaten and thrown in jail without a trial, and now the officials are expecting him and Silas to just get out of town. He informs the messenger that if they want to be rid of him, they will have to give him an official escort out of town. Not wanting to further alienate a Roman citizen, the officials do just that, though not before Paul makes an important visit to the home of Lydia, where he and his companions meet with the new believers.

Again on the road, Paul and Silas soon arrive in Thessalonica. Here they are, as is becoming all too common, berated and threatened by angry crowds. The town leaders make wild accusations, telling the townspeople that the visitors are seeking to tear down the town’s treasured traditions with their new religious ideas. Paul and Silas escape to Berea, where they are welcomed by people who listen intently to their preaching and ask serious questions. But even in this town troublemakers incite mobs against Paul. He escapes to Athens, where he is later joined by Silas and Timothy.

In Athens, Paul is shocked by what could be described as a cesspool of idolatry, a veritable museum of idols. But he sees the city as a mission field, and he begins interacting with people on the street, particularly the intellectual elites—philosophers of every stripe. A delegation of them comes to Paul, asking him to give a public address on his religious beliefs at the Areopagus. He eagerly agrees, beginning with a gripping illustration that grabs their attention:

It is plain to see that you Athenians take your religion seriously. When I arrived here the other day, I was fascinated with all the shrines I came across. And then I found one inscribed, TO THE GOD NOBODY KNOWS. I’m here to introduce you to this God so you can worship intelligently, know who you’re dealing with.[6]

Look around you, he admonishes them, at a world created by God—a God who is surely no idol. God has created us; we don’t create him as you have created these idols. Paul is a brilliant apologist who quotes their own cherished literary figures to make a point for the God of Scripture. But his preaching is very personal as well. God, he tells them, is running out of patience. They must turn their lives around and come to God—a God who has already named a judge who has risen from the dead.

At this point he is heckled by loud scoffers as they storm out of the meeting. Others urge him to continue, but he leaves them hanging. Another day for the rest of the story.

From Athens Paul heads to Corinth, where he realizes he is running out of funds. With no other alternative, he returns to his earlier, arduous vocation, working alongside Priscilla and Aquila in their tent-making business. But he remains in ministry, going to the synagogue every Sabbath to preach and teach. Many believe, though not without harsh Jewish opposition. Later, accompanied by Silas and Timothy, he is able to devote all of his time to ministry. But most of the Jews remain adamantly opposed to his ministry.

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

Acts 17:11 (KJV)

At this point he makes his stand: Enough of Jewish evangelism; from now on the focus will be Gentiles. “Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles.”[7]

Let’s imagine Paul going up the main street of Corinth through the monumental Roman archway into the forum, the center of city life, the place where all the business and most of the political activities are done in the public life of this Roman city. Here are the shops. Here are the offices of the city magistrates, and we’re standing literally in the shadow of the great temple of Apollo. It’s among these artisans, among the shopkeepers, among the bustle of activity of a Greek city that we must imagine Paul beginning to talk about his message of Jesus and so when we hear Paul say “I’ve determined to know nothing among you but Jesus Christ, Jesus the Messiah and him crucified,” that must have struck an interesting chord among these cosmopolitan Greeks who would have inhabited Corinth at that time.

He decides to leave town and be done with these hardheaded Corinthians. But, maybe not so fast. He has a dream, a voice from heaven is speaking: “Keep it up, and don’t let anyone intimidate or silence you. . . . You have no idea how many people I have on my side in this city.”[8] So irritated has Paul been with the naysayers that he has been almost oblivious to those who do listen attentively. In fact, many Corinthians are hearing the message gladly, and some are requesting baptism—here in Corinth of all places. Crispus, who has stepped up to organize the meetings, has turned out to be a true gem. He and his whole family believe.

So Paul stays on for more than a year, despite official persecution. He then sails for Ephesus (in present-day Turkey), accompanied by Priscilla and Aquila. Here, though having said he is done with the Jews, he goes to the synagogue and reasons with Jewish leaders there. Before boarding the ship, however, he has his head shaved—apparently to fulfill a vow, a strange and unexplained episode. His companions stay in Ephesus while he goes on to Caesarea and back to Jerusalem, then on to Antioch, where he stays for some time before heading back on the road. This third missionary journey takes him to Galatia and other places where he has been before, ever conscious of building up the faith of the believers in each community.

A member of the Corinthian church had begun to cohabit with his father’s wife. . . . That was bad enough, but even worse was the fact that many members of the church were disposed to be proud of this situation, looking on it as a rather fine assertion of Christian Liberty, setting at naught the inhibitions of Jewish law and pagan convention alike. Such conduct, if tolerated within the church, would corrupt the whole fellowship, said Paul. . . . The offender must be disowned, excluded from the membership of the church, for the church’s health and also for his own ultimate salvation.

In Ephesus, where he stays for some three months, Paul encounters believers who have been converted through the teachings of Apollos, well meaning but not fully trained for ministry himself. Indeed, he is still essentially preaching the message of John the Baptist. So Paul preaches to them of Jesus’ death and resurrection and baptizes them, at which time the Holy Spirit comes on them and they speak in tongues. For three months after that, Paul preaches boldly in the synagogue. Again opposition flares up. Enough already. So Paul moves to another venue in the city, where he continues his teaching and preaching for some two years.

Opposition and persecution follow Paul wherever he goes, but so do new converts. Word gets out that he is on his way, and believers and curiosity seekers hurry to meet him, crowding around him with anticipation. Some think his spiritual power stems from magic. They imagine that they can attain the power themselves if they touch him with a handkerchief. And indeed, in some cases their touch actually heals them. With the excitement of miracles comes conversions—and more persecution, particularly from those who are in the businesses of making and selling idols.

Ephesus, in fact, is the home of the goddess Artemis. She is the driving force in pilgrimage tourism and generates business for craftsmen who fashion images in her honor. Demetrius is one such skilled craftsman—a silversmith by trade—whose business has suffered on account of Paul. He sends out word to his competitors, both workers and management, calling for a meeting to make a formal protest against this outside interference. He has his speech prepared (a rare quotation in Scripture of a speech in opposition to the gospel):

You know, my friends, that we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.[9]

The gathered crowd makes its protest by shouting slogans of praise to the goddess. Their actions are contagious, and soon the whole city is in an uproar over the idea that anyone would dare discredit their own Artemis. The mob seizes two of Paul’s coworkers and then begins searching for Paul himself. When Paul is apprised of the danger, he insists on speaking to the raging crowd. But his supporters, including certain local officials, are adamant that he lie low.

I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell. . . . these surpassingly great revelations. Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.

What follows is a most interesting reflection on first-century civic life. As is often true in similar situations, the crowd is fickle, not sure what is going on and what side to support. Finally the city clerk takes the floor, reminding the people that the preeminence of Artemis is a given. She is not threatened by words, and nobody has trashed her temples.

So just calm down! Demetrius and others have every right to make their case in court, but this is no place for mob justice. So just go home, all of you.

And so the commotion in Ephesus ends, and Paul leaves town for Greece, visiting new church-plants along the way. In Troas, he gets so carried away that his sermon lasts well into the night. The meeting room is on the third floor, where a young man named Eutychus finds a place to sit on an open windowsill. It’s a great spot to catch the fresh evening air, but he falls asleep before the benediction and tumbles out the window down to the ground. People rush outside to his aid, only to discover he is dead. Paul deals with the unfortunate turn of events by restoring his life, almost as though such is a routine activity for him. He returns to the third-floor meeting room, grabs a bite to eat, and carries on with his message until dawn, then leaves town. He is truly a driven man.

From there Paul is determined to go to Jerusalem. Believers warn him this would be foolhardy. The Jews are out to get him. He concedes that even the Holy Spirit has warned him that such a move will only lead to imprisonment. But Paul is bullheaded. He is bound and determined to go there despite the danger. He delivers an ominous farewell to the elders from Ephesus, essentially telling them that they will never see him again. Now they are on their own. He warns them about deceivers who will try to steer them away from the true gospel. He reminds them that he’s never expected them to keep supporting him in a high lifestyle, that he has earned his keep by doing manual labor. Then they all kneel to pray, some trying to hang on to him amid their sobs.

Next, Paul heads for Rome, stopping along the way at the seaport of Tyre. Here again disciples, prompted by the Spirit, beg him not to go to Jerusalem. He is dearly beloved, and when he leaves, whole families come out to see him off, bidding their fond farewells amid great fear for his well-being.

When Paul arrives in Caesarea, a Judean prophet named Agabus searches Paul out, telling him he has a message from the Holy Spirit. Assuming words are not enough to get Paul’s attention, he grabs Paul’s belt and wraps it around his own feet and hands, demonstrating to him exactly what the Jews in Jerusalem will do to him.

Others join in the effort to persuade Paul not to go to Jerusalem. The whole idea is insane. He’s just asking for trouble. But Paul will not be dissuaded. For the sake of Jesus, it is Jerusalem at any cost.

In Jerusalem, Paul receives a warm welcome. So far so good. He gives a full report of his work. The believers are most pleased to learn how well his message has been received and that as a result the number of disciples has increased daily. They offer positive reinforcement, but at the same time they are concerned about the content of his messages. Word has gotten back to the Jerusalem church that he is instructing the Jewish followers of Jesus to disregard Moses, particularly on the matter of circumcising their children.

Jewish believers in Jerusalem are making converts as well. But those living in Jerusalem and those out in the provinces are getting mixed messages, a situation that has potential to do great harm. The Jerusalem church wants this matter settled now. So the Jewish leaders of the church, headed by James the brother of Jesus, put Paul to the test, insisting that he participate in Jewish vows with four other men—not only that, but that he foot the bill himself. This ritual involves a seven-day purification rite. He agrees, and the next day, like a good Jew, he goes to the Temple to formalize the rite with the necessary sacrifice.

While he is at the Temple, some Jews from out of town spot him. They are in a furor, accusing him of defiling the sacrifice by bringing non-Jewish men into the Temple, which he hadn’t actually done. A riot ensues, and thugs begin attacking him. Soldiers come to his aid, thus preventing the mob from killing him. And before they haul him away, Paul receives permission to speak to the people.

Speaking in Aramaic, one of the three languages in which he is conversant, he captivates the crowd with his Damascus Road conversion story in his own inimitable style. But even more graphically, he recounts his preconversion story of the good Jew studying under Rabbi Gamaliel and later making it his mission to track down and torture followers of Jesus. His listeners stay with him until he comes to the climax, telling them he has been sent to evangelize Gentiles. The crowd explodes in rage. Paul is hastily taken away for his own protection—and to be whipped by civil authorities.

Paul arrested

At this point, Paul pulls the citizenship card. How dare they whip a Roman citizen? This is a stunning twist. Not knowing what else to do, the officials send him on to stand before Jewish religious authorities. Aware that the council is made up of both Pharisees and Sadducees, he cleverly exploits their differences on the issue of the validity of a resurrection and gets them arguing among themselves. But he’s not out of the woods yet. From Paul’s own nephew, stationed in the nearby military garrison, word comes that conspirators are plotting to kill him.

So in the dark of night Paul is transported under armed guard to the palace of Governor Felix in Caesarea. Here he is accused of disturbing the peace. Paul serves as his own defense, claiming that he had come to Jerusalem to worship God as his ancestors had done, and in so doing had done no wrong. Felix postpones a decision, fearing that whatever decision he makes will upset one side or the other. So he drags his feet—for more than two years, while Paul languishes in prison.

When Festus succeeds Felix, things start moving. To please the Jewish leaders, he suggests a trial be conducted in Jerusalem. Knowing full well that a trial in this venue will seal his doom, Paul appeals to Caesar. He’s a Roman citizen, and he demands Roman justice. If that’s what he wants, Festus reasons, that’s what he’ll get. In the meantime, he brings up the subject of Paul’s case to King Agrippa, who has come to town with his wife Bernice. Both ask for an opportunity to talk with Paul.

So Paul is brought before the king, and once again he gives his testimony. The king listens intently until Paul, basing his claims on Moses and the Prophets, says that the promised Messiah had been prophesied to be born and die and be raised again. Festus interrupts him, sarcastically suggesting he’s insane. Paul shoots right back, implying that King Agrippa knows very well he’s not insane. He’s been listening way too intently to believe that Paul is out of his mind. Indeed, the king admits as much. “Keep this up much longer,” he says, “and you’ll make a Christian out of me!”[10]

Then the three of them—King Agrippa, Bernice, and Festus—and their counselors leave to talk things over. They all agree that Paul has committed no crime, and justice requires that he be set free, except for the fact that he’s appealed to Rome. They have no other choice. Paul, well guarded and in the company of other prisoners, is now on his way to Rome.

The sea voyage to Rome turns into a harrowing ordeal. After being delayed on the island of Crete, they set sail again. Soon they are facing heavy winds and waves crashing over the deck. The captain steers for an island, only to discover the shore is way too rock strewn for the ship to make landfall. Dumping cargo along the way, he sails on, the ship now seriously damaged. Eventually all onboard give up hope—except for Paul. An angel has told him that they will be shipwrecked but that the crew and passengers will be saved.

And so it is. Amid shipwreck, all 276 crew and passengers are saved. They have landed on the island of Malta. There the natives perceive Paul to be a god because he survives a venomous snakebite. His reputation soars further when he heals the father of the island’s highest official—as well as many more who had heard the news and come for healing.

Finally, Paul arrives in Rome with many stories to tell the believers who come to welcome him. There he is placed under house arrest and has opportunity to carry out his ministry as people meet with him and converse about the Jesus way. He also writes letters, a body of literature that has come to be known as the prison epistles: Colossians, Philemon, Ephesians, and Philippians.

According to tradition, he is martyred during the intense persecution by Nero in the year 64. A Roman citizen, he is marched through the walls of the city along the Ostian Way, where he is beheaded. It’s all over in an instant, with one slash of a sword.

Concluding Observations

Though Paul has been designated a saint by Catholic, Orthodox, and Protestant churches alike, he would not have emphasized that point himself. In fact, as pertains to his own faults and failures, Paul is consistently the most open and honest of all biblical figures. Such should not be interpreted to suggest that Paul, any more than others, encountered personality conflicts and struggled with inner demons. Rather, Paul, without the aid of a therapist, was able to assess his own issues—though not necessarily overcome them.

What is most remarkable is that he is so open about such matters. He has a pastoral heart and is fully aware that his own struggles are universal struggles, and that by being transparent he will best serve those who are also seeking to faithfully serve in gospel ministry. No other biblical figure is so self-revealing as Paul. Indeed, his writings are a treasure trove of emotions. From ecstasy and serenity to anger, resentment, and guilt, he spills his guts for all to scrutinize. He is a biographer’s dream. For anyone seeking to truly understand the personality of a biblical figure, Paul is the biggest prize. Nor does his life conclude with the tying up of loose ends. We never learn, for example, whether Paul and Peter ever worked through their differences or how Paul and Barnabas settled their issues.

Unlike most successful preachers today, Paul was not afraid of disclosing his setbacks and failures. In fact, he almost seemed to revel in them, enumerating a long list to the church at Corinth that included not only shipwreck and beatings but also lack of support and even opposition from fellow Christians. Someone reading his résumé might imagine him quite unqualified for ministry. Paul reversed the standard qualifications for leadership: weakness is strength, dying is gain.

It is difficult to overstate the influence of this ordinary man on religion and culture in general. From Augustine to Luther and Calvin and the Puritans, his footprint has been enormous. Yet it is not surprising when people say they do not like Paul—or perhaps even hate him. He held strong positions and did not mince words. That being said, however, Paul, perhaps more than any other man in history, has been misinterpreted—and overinterpreted. What would he think if he knew how many books and articles were being written about him today? Might he say Enough already?

It is interesting to speculate where Paul’s pilgrimage might have led him had he not been struck down on the road to Damascus. How long can a terrorist make a career out of killing people? Might he have left off tormenting people and gone back to his books? Perhaps a nondescript first-century Jewish scholar forever lost in history.