Life and Thought of Paul, The Apostle

GALATIANS 4:4
“ But when the set time had fully come, God sent his Son, born of
a woman, born under the law, ”
- “when the time was right” (CEV) - “when the right time came” (NLT)
- Greek terms for Time:
‘khronos’ – subsequent time, horizontal (eng. Chronology)
‘kairos’ – special or appointed time, vertical

Political Conditions:
● Greeks  spread of the Empire to the known world;  spread and popularity
of Greek language and culture (in Europe, Africa and Asia (up to India);
 increase of rational thinking and tolerance due to Greek philosophy
● Romans  good governance (administration, judiciary, taxation, military, trade
etc.);  road and port network; trade routes (road & water) spread in the known
world (Tabula Peutingeriana);  safe road and water travel;  Roman Army (well
trained, disciplined & cruel);  control over Barbarians;  Roman Citizenship
(privileges in trade, judiciary, travel etc.);  Roman prisoners  Slaves and slave
markets
● Jews  the vassal Herodian Kingship under Roman Emperor (Caesar)
 Roman Procurator (Governor)  Publicans (text-collectors) from the local
Jewish people appointed to collect Taxes for Rome  Sanhedrin (Jewish
Judiciary) with limited powers  Temple-centred life (religious, political, social,
festivals, economical, judiciary etc.) High-Priest ruled Temple  various Taxes
(to Romans & Temple Tax)  Reform, Resistant, and Terrorist movements
(Acts 5:34-39)  Diaspora Jews, highly religious, Hellenised, influential in trade

Religious Conditions:
● Jews  religious;  adherent follower of TORAH (Circumcision, Sabbath
Kosher – food laws);  Jewish Synagogues and Proselytes  No authentic
prophets (flocked around the influential personality and claimants);  very high
expectation of Messiah (multiple Messiahs – Kingly and Priestly Messiah)
● Greek & Romans  religious;  Truth Seekers (Acts 17:17)  Proselytes in
every towns and cities (Acts 2:11; 15:21); Athens – a city of philosophers full of
idols (Acts 17:16)  “unknown god” (Acts 17:23)  Magnificent Greek and
Roman Temples; centre of business and immorality

Social Conditions:
● Greek Culture  Hellenization; adaptive, tolerant and rational atmosphere;
Areopagus (Acts 17:19); Greek Schools (philosophy, rhetoric, medicine etc.)
● Languages  multilingual;  Aramaic – spoken language of Jews;  Greek –
common language of communication (Koine Greek);  Latin – official
administrative language
● Trade  trade routes network (roads and water), Highways, fast mobility
● Multi-Ethnic Cities  self-governed units (City Senate);  Business centres;
 Greek and Roman colonies;  Roman Bureaucrat and aristocracy;  multi-
religious and multi-cultural society;  household-codes  Roman Slaves and
Slave markets; laws for salves

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 LIFE AND MINISTRY OF APOSTLES
AD 30 - Coming of the Holy Spirit on
the Day of Pentecost
- First preaching of Peter
- Beginning of the Church
AD 31-34 - Saul/Paul - a young Pharisees,
zealous and persecutor of the
Church (Acts 8:1-3, 22:4-5;
Phil 3:5-6)
AD 32/33 - Stephen was stoned to death,
Saul was present as a witness
(Acts 7:58)

AD 32 - First wave of persecution

of the Jerusalem Church
(Saul led) (Acts 8:1)
- believers scattered
(Judea and Samaria)
(Acts 8:1)
- Philip’s ministry at
Samaria and with the
Ethiopian Eunuch on the
road to Gaza (Acts 8:4-13)
- Peter & John ministered
the villages of Samaria
(Acts 8:25)
- Philip’s ministry from
Ashdod, Lydda, Sharon,
Joppa to Caesarea
Marittima (Acts 8:40)
AD 34 (?) - Saul meets Jesus on the
road to Damascus and
his commission to be an
apostle to Gentiles (Acts 9)
AD 34-36 - Paul in Arabia for 3
years (Gal 1:17)
AD 36 - Paul returned to Damascus
- Paul’s 15 days visit to
Jerusalem (Gal 1:18-20;
Acts 9:26-30)
- Paul was sent to Tarsus
via Caesarea Marittima
(Acts 9:30)
AD 37-38 - Peter’s ministry at Lydda, Sharon and Joppa; his stay at Simon
the tanner (Acts 9:32-43)

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AD 38 - Peter at Caesarea Marittima at the house of Cornelius (Acts 10)
Gentiles included in the Church (Acts 10:24-25; 44-46)
AD 44 - Herod Agrippa I killed James (leader of Jerusalem Church) and
imprisoned Peter (Acts 12:1-3)

AD 32-46 - believers scattered after

Persecution and they preached
Gospel at Phoenicia, Cyprus and
Antioch (only among the Jews)
- believers from Cyprus and
Cyrene preached Gospel to
Greeks (Acts 11:19-21)

AD 46 - Barnabas brought Paul from

Tarsus to Antioch and one year
Acts 11:19-21
of ministry (Acts 11:25-26)

AD 47-48 Paul’s First Missionary

Journey (Acts 13-14)
- Salamis & Paphos on
the island of Cyprus
- Pisidian Antioch,
- Iconium, Lystra, and
Derbe
AD 49 - Council at Jerusalem
(Acts 15, Gal 2:1-10)
- issue of circumcision
was resolved for the Gentile Christians
AD 49 - Roman Emperor Claudius drive Jews out of Rome; due to the
dispute on the name ‘Cristos’ - Christ
AD 49-52 Paul’s Second Missionary Journey (Acts 15:40-18:22)
Tarsus, Derbe,
Lystra, Iconium,
Pisidian Antioch,
Troas,

(entry in Europe)

Philippi, Thessalonica,
Berea, Athens,
Corinth,

(back in Asia)

Ephesus

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AD 53-57 - Paul’s Third Missionary Journey (Acts 18:23-21:26)

Galatia Phygia

(Tarsus Derbe
Lystra Iconium
Antioch)

Ephesus Troas
Philippi Amphipolis
Apollonia Thessalonica
Berea Athens
Corinth Miletus
(Ephesus)
Tyre Ptolemais
Caesarea Marittima
Jerusalem

AD 54-68 - Nero became Roman Emperor

AD 57 - Paul was arrested at the Jerusalem Temple (Acts 21:23)
- Paul was sent to Caesarea Marittima to the Governor Felix (Acts
23:12-35)
AD 57-59 - Paul’s imprisonment at Caesarea Marittima
AD 59 - Paul’s defence before Festus and King Agrippa – 2
AD 59-60 - Paul’s voyage towards Rome (Acts 25:12-28:13)

Sidon Myra
Cnidus Fair Heavens
(Crete Island)

Malta Syracuse
Rhegium Puteoli

Rome

AD 60-62 - Paul’s stay and

ministry at Rome under guard

AD 64 - Fire in Rome, half of the city destroyed; Nero blames Christians

- Persecution of Christians
AD 65/68 - Paul beheaded at Rome
AD 65/68 - Peter was crucified upside down
AD 66-69 - First Jewish War at Jerusalem
AD 70 - Roman Commander Titus destroyed the City and Temple of
Jerusalem
- Jews were sold as slaves throughout the empire
AD 81-96 - Roman Emperor Domitian
- state initiated persecution throughout the empire

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 L E T T E R S O F P A U L

New Testament Letters

- 21 letters or letter-like books of the NT are of two sets:

1) Paul’s Letters 2) General Letters
- NT Letters follow the rhetorical style of Hellenistic letter writing.
- A lot of miscommunication and misinterpretation can occur when we do not
properly identify the genre (the form) of literature that NT Letters represent.
- Greco-Roman and Jewish letter writing followed very regular form. There were
four general elements of ancient Greco-Roman letters.

1) Opening salutation
a) name of the writer
b) the name of the recipient
c) the greeting
2) A prayer, blessing, an appeal to gods for wellbeing of the recipient
a) thanksgiving and prayer
b) report of circumstances
3) The body (what the sender wanted to say that occasioned the letter)
a) occasion of the letter
b) request or explanation (exposition)
c) content (practical implications)
4) Final greeting and farewell
a) well wishes, greetings to others
b) final farewell (benediction)

- Letters need not have to follow the form exactly. There can be various
modifications of the elements according to the purposes of the writer.
- If there is a significant change from the common structure; that is very
significant to notice. (e.g. Galatians, Paul totally omits the Thanksgiving section)
- Sometimes, it lacks the salutation and the final greetings. (e.g. – Hebrews)
- James, 2 Peter, and 1 John are similar in that they also lack the personal
elements that mark a letter.
- Letters were written for specific people in specific circumstances to address
specific topics. But they can address the common need of a larger community
(except Philemon).
- Letters were written when the sender is not in a position to visit the recipients.
The value of the words of letter is equal to the spoken words
- Actually, in the NT churches, Letter were read aloud during the service by the
one who carried the letter (the words of the carrier is equally authentic as of the
sender)
- NT Letters are NOT universal law for all circumstances and for all times.
They are to be interpreted in their historical backgrounds.
- NT letters have value for us today. But that value must be understood within
the occasional nature and limited scope of the issues that the letters themselves
were addressing. That provides us some guidelines and boundaries for how to
read and apply them in contemporary contexts.

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NT Letters can be categorized in the following terms:

Pauline Letters General Letters

Letters to Letter to
the Church the Individuals

Romans 1 Timothy Hebrews

1 Corinthians 2 Timothy James
2 Corinthians Titus 1 Peter
Galatians Philemon 2 Peter
Ephesians 1 John
Philippians 2 John
Colossians 3 John
1 Thessalonians Jude
2 Thessalonians

Paul’s Letters to the Churches

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For More Articles on Paul

use following link…

https://biblicalstudies.org.uk/paul.php

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Sample Essay for Exam…

Eschatology of Paul:
Concept of the future drives Paul’s hopes, passion and mission. Therefore his eschatology is the
important to Pauline study. In Pauline letters we read that Early Christians were waiting for the
second coming as Jesus himself promised (Jn 14: 18-19), but when Christ delayed and did not
come “yet,” questions arose, and even doubts, until Paul was obliged to explain the “second coming
status” to the church of Thessalonica. Paul’s two letters to the Thessalonians are among the earliest
writings of the NT.
The words and expressions that Paul used in describing the second coming are so important
because each one has special meaning. Choosing certain words by Paul tells us about the content of
his theological thinking. Paul used five words in referring to the second coming:
(1) Parousia: In the epistles to the Thessalonians the Second Coming is called Parousia means,
presence, coming, advent. In Greek literature this word is generally used for the solemn visit of an
emperor, king, or some great personage. It is therefore aptly used for the day of the Lord, the
triumphal return of Christ, which would denote the end of history. Paul uses it quite a few times,
frequently in the Thessalonians epistles, 1Thess. 2:19; 3:13; 4:15; 5:23 & 2 Thess 2:1; 8-9, and 1
15:23. It signifies that the second coming of Christ would be an event different in character from
the incarnation one. Gradually the word came to be distinctly used to denote an event in the future,
which would witness the second coming of Christ.

2.1.2. Apocalupsis (Revelation, Declaration): Paul also uses this word to refer to the second coming
of the Lord. The word ‘apokalupsis” means an “unveiling” or “disclosure”. The power and glory
that are reveal to the world. Christ has already been, by his resurrection and exaltation, to the right
hand of God where he has been given sovereignty over all spiritual foes (1 Cor.15:25). The word is
also used for Christ coming in Glory (2 Thess.1:7 “at the revelation of our Lord Jesus Christ from
Heaven” (1 Cor.1:7) “waiting for the revelation of our Lord Jesus Christ from heaven”).

2.1.3. Epiphaneia (Appearance): The word is used with reference to the appearance of the Lord
Jesus Christ in 2 Thess. 2:8. The return of the lord will be no secret, hidden event but a breaking
into history of the glory of God. God has already broken the power of death and displayed the
reality of life and immortality with in history through the appearing of our saviour Christ Jesus in
the flesh (1 Tim.1:10).

2.1.4. Eschatologia: (End of Times): is a special expression for the description of the end of the
world and times. Paul gave a Christian dimension to it. Realizing that the end of times does not
mean only the end of the world, but the beginning of the realization of God‟s will in Jesus Christ.
Through his incarnation, death, resurrection, ascension, descent of the Holy Spirit on the believers:
all these events together are signs for the end of times preparing for the final and last event to
happen that is the second coming (2 Thess. 1:7; 1 Cor. 1:7, Acts 1:10-11).

2.1.5. Hemera (Day): It is the “Day of Yahweh” in the OT, it is an expression used by the prophets
to describe God‟s wrath and judgment (Am 5:18; Is 2:12-22), the eternal kingdom for the good
ones, and the judgment for the evil ones (Zec 14:11-15; Jl 3:14-21). So when talks about the “day
of Christ Jesus” (Phil 1:10; 2:16), it is the same as with “the day of the Lord,” which the Paul uses
in Thess 5:2, 1 Cor 1:8, 5:5 and 2 Cor 1:14.The Old Testament uses it in relation to day of

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Yahweh’s, however for Paul it is referred to the meeting with the exalted Christ (1 Thess 1:10). So,
the “day of Christ Jesus” is without any doubt the eschatological of Christian life. Now we can
identify some important theological ideas in Paul‟s thinking in regard to the second coming. In the
general understanding, the concept of the second coming refers automatically to the idea of the
judgment at the end of times, when Christ will come again to judge the living and the dead with joy
and victory. This is a rich concept and content of the second coming.

Paul’s Eschatology as a decisive beginning

For Paul, the death and resurrection of Christ is an eschatological event which “launched the
beginning of the new creation” (2 Cor 5:17, cf. Is 43,65,66). Paul understood Christ-event as
ushering in a new age, even the last days. What has been foretold to happen in the future has come
true in Christ. Jesus of Nazareth is without doubt the Messiah, the Christ promised of the Old
Testament who descended from the line of David according to the flesh and declared son of God as
from the resurrection of the death (Rom 1:4 speaks of Jesus resurrection as “the resurrection of the
death” rather than his resurrection from the death).21 And Paul in 1 Cor 15:20-23 sees Jesus
resurrection as “the first fruits” of the general resurrection. This salvific work of Christ marked a
decisive beginning of a new epoch. Paul is much influenced by Hebraic thought in his
eschatological thinking. Hebrew thought typically conceived of time as a succession of ages;
history was understood as an onward movement or progression with beginning (creation) and end
(final judgment). The straight line is divided into the present age and the age to come. The failures
and sufferings of the present age would be perfected by the coming of the new age – the messianic
age.23Paul shared this scheme. However, Paul’s encounter with the risen Christ disrupted the
previous schema, for Christ’s coming and resurrection were perceived as the eschatological climax
– “the fullness of time” (Gal 4:4), the beginning of “the resurrection of the death” (Rom. 1:4). But
the end did not come: the dead were not raised; the judgment did not take place. The eschatological
climax was thus incomplete; the completion of the divine purpose required a further climactic act.
Christ, who had already come, must come again, only then, the rest of the final events would
unfold. This disruption required Paul to modify his eschatological schema because the single
division of the time line, dividing present age from age to come, had itself been split into a two
stage division making the two ages overlap with each other. Hence, Paul articulates this
overlapping of the two ages in terms of the believers already being saved but one which awaits a
final consummation what is commonly called as the “already and not-yet.”

The Eschatological Tension: Already-not yet

The distinctive feature of Paul’s theology at this point is not the eschatology but the tension which
his revised eschatology sets up. Eschatological hope was a common feature of Paul’s religious
heritage. But an eschatology split in this way between such a decisive “already” and yet still a “not
yet” was a new departure. It follows that the weight of Paul‟s eschatology is not forward-looking
but backward looking, or at least lies in the tension between the two. Paul’s theology is
eschatological not because of what he still hoped would happen, but because of what he believed
had already happened. What had already happened (Easter and Pentecost) had already the character
of the end and showed what the end would be like. Which also means that the character of the
interim period as “eschatological” did not depend on the parousia alone, nor to any real extent on

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either the imminence or delay of the Parousia. What mattered was the fact that “the powers of the
age to come” (Heb. 6.5) were already shaping lives and communities, as they would also in due
course shape the cosmos. This means that the believers live in the overlap of the ages, “between the
times.” Believers are “in Adam” and continue to be “in Adam” but they are also “in Christ,” and
have begun to experience life, though they have yet to share the full experience of Christ’s
resurrection. Fundamental to Paul’s conception of the process of salvation, therefore, is his
conviction that the believers has not yet arrived, is not yet perfect. But the eschatological hope of
Paul is that, just as the believers share in the suffering of Christ in the present age afflictions, they
will also be raised like Christ in the resurrection of the body.

2.5. Paul on Resurrection: The Corinthians had difficulty accepting the idea of bodily
resurrection. If Paul had taught of immortality of the soul or the resurrection of the spirit into the
realm of God the Corinthians would have had no problem. So, Paul associates the resurrection of
the saints with the resurrection of Christ that the same power that raised Christ will raise up his
people (1 Cor 6:14; II cor. 4:14). However Paul had no word to the resurrection of those who do
not stand in solidarity with Christ.27 And without the resurrection, there is no new life in this world
because evil is still in control. The lack of reference to a resurrection of non- Christian does not
prove that Paul denied its possibility, but it does indicate that Paul‟s primary concern is the future if
believers.

2.6. Paul on Judgement of God:

Paul takes over the Jewish expectation of God‟s Judgment that all men and women will be held
accountable before God for their lives. In I Corinthians 3:12-15, Paul offers an extended passage
about the final judgement of God using the metaphor of a building materials being tested by the
purifying fires of “the Day”. And in Romans 2:16 God is said to judge the secrets of humankind by
Christ Jesus. It is not only the humankind of lawlessness who will be judged but it is also the
ultimate judgement and defeat of satan along with his angelic minions. Paul did not envisage
believers as exempt from that final judgment. This image affirms moral significance for human
actions. Believers should not make the mistake for which Paul criticizes Israel (Romans 2) by
thinking that because they are in process of “being saved” they will therefore be exempt from the
moral consequences of their actions. The gracious God is also the impartial Judge. This point is
made clear in 1 Cor. 3.10-15.

2.7. Paul on the Wrath of God:

The word “wrath” when applied to God carries with it the notion of judgement. In Rom. 1:18, the
righteousness and wrath are placed side by side. The wrath of God expresses itself against all sin.
In Rom. 2:1-11, Paul expounds this judgement to them, but maintaining that wrath and fury are
reserved for those who obey wickedness and do not obey truth.

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