Jangmin 2024 (AICS)

Course Code: BBN08 & BBN09

Jesus Tradition in Paul and Pauline Circle

Eng & Regional-BBN08/Greek-BBN09 (Exegetical Study of Selected Texts)
BD IV, Semester II, 4 Credit Hours, Senate Paper

Course Outline
UNIT I. SOURCES FOR THE STUDY OF THE PAULINE TRADITION
1. Paul's Biographical Details in his Letters
Paul, originally known as Saul of Tarsus, was a significant figure in the early Christian movement. He was
born around 4 BCE in Tarsus in Cilicia, which is now in Turkey. After an encounter with Jesus on the road
to Damascus, he converted from Judaism to Christianity. He then changed his name from Saul to Paul.

Paul is credited with writing 13 letters in the New Testament. However, only seven of these letters are
accepted as being entirely authentic and dictated by Paul himself. These seven letters, in the order they appear
in the New Testament, are Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians,
and Philemon. These letters provide the best source of information on Paul’s life and thought.

Paul’s letters reveal his journey from being a persecutor of Christians to becoming one of the most influential
apostles of Jesus. He travelled throughout the Roman Empire, spreading the teachings of Jesus and
established Christian communities. Despite facing numerous challenges and opposition, Paul’s letters reflect
his unwavering faith and dedication to his mission.

2. Portrait of Paul in Acts of the Apostles

The portrayal of Paul in the Acts of the Apostles has been a subject of long-standing debate among New
Testament scholars. Here are some key points:
• Similarities with Paul’s Letters: Acts paints a picture of Paul that coheres in many ways with his self-
portraiture in the letters. He was a committed Jew who experienced a dramatic moment where he
rethought Jesus’ role within Israel’s history. He continued practicing Judaism while preaching the saving
message of Jesus. Perhaps most importantly, he was appointed to bring the gospel of Jesus to Gentiles.
• Differences with Paul’s Letters: There are significant divergences between Acts and Paul’s letters. For
instance, the letters narrate conflict between Paul and people in his communities, rather than between
Paul and Jewish and Gentile authorities, as we see in Acts. Acts says nothing of Paul the letter writer,
and he is not called an apostle except in one instance (Acts 14:4, Acts 14:14). The gospel message in
Acts and the message we see in his letters, especially Romans and Galatians, are also different.
• Physical Description: There is a physical description of Paul in the Acts of Paul and Thecla, an
apocryphal text, where Paul is described as “a man small of stature, with a bald head and crooked legs,
in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness.”
• Portrayal Post-Conversion: After his experience on the Damascus Road, Paul is portrayed in ways
that resemble Stephen and Peter.

3. References of Paul in other New Testament Letters

Paul is referenced in several other New Testament letters. Here are some key points:
• Authorship: Thirteen of the New Testament’s twenty-seven documents are letters with Paul’s name as
the author. However, most scholars believe some were written by his disciples. In the 14th, the Letter
to the Hebrews, no author is mentioned, but a reference to Timothy suggests a connection to Paul.
• Debatable Letters: The authorship of 2 Thessalonians, Ephesians, and Colossians remains debatable
among some scholars. The other major letters (1 & 2 Timothy and Titus) were most likely written by
disciples of Paul’s, using his name to carry authority.
• Acts of the Apostles: A significant portion of the book of Acts is devoted to the story of Paul’s life and
career.

1
 Jangmin 2024 (AICS)

4. Apocryphal Texts: The Acts of Paul and Thecla

The Acts of Paul and Thecla is an apocryphal text from the 2nd Century. It describes the influences of Paul
the apostle on a young virgin named Thecla.
• The story takes place during Paul’s First Missionary Journey. This was a period when Paul began to
spread the teachings of Christianity beyond Jerusalem.
• In the city of Iconium, Paul preaches about abstinence and the resurrection. These teachings are central
to Christian beliefs. Abstinence here likely refers to living a life of self-restraint and moral purity, while
the resurrection refers to the Christian belief in life after death.
• Thecla, a young noble virgin, hears Paul’s sermons from her window. She is deeply moved by his
teachings, particularly those on chastity (purity) and celibacy (abstaining from marriage and sexual
relations). Inspired by Paul’s words, she becomes a zealous convert, meaning she adopts the Christian
faith with great enthusiasm.
This narrative illustrates the transformative power of Paul’s teachings and highlights the role of women like
Thecla in the early Christian movement. It is important to note that this is an apocryphal text, meaning it is
not part of the canonical Bible and its authenticity is debated among scholars. However, it provides valuable
insights into the spread of Christianity and the societal norms of that time.

UNIT II. THE PLURIFORM, POLYGLOT WORLD OF PAUL

PLURIFORM: The term ‘Pluriform’ refers to the presence of diverse forms within a society. It implies a
state where multiple different perspectives, beliefs, opinions and contribute to the overall functioning.
POLYGLOT: The term “polyglot” is used to describe someone who can speak or use several different
languages. It can also refer to something that contains or is composed of several languages.

1. The Heterodox Jewish World (Judaism)

There were three main Jewish (Heterodox) sects at the time of Paul, such as the Sadducees, the Pharisees,
and the Essenes.
a. The Sadducees
The Sadducees originated from the descendants of Zadok, who was appointed as high priest under King
Solomon. They were the legitimate priests in Jerusalem and managed the temple service. However, under
Syrian King Antiochus IV, the Zadokite dynasty ended. The Hasmoneans took over the high priest office, but
some Zadokites remained in the temple as priests. Some priests, unwilling to comply with the Hasmoneans,
formed a separate community under the leadership of “sons of Zadok, the priests who keep the covenant.”
The Sadducees arose from the Jerusalem aristocracy, mainly composed of high priests and influential
families. They held a conservative stance due to their heritage but were pragmatic in their actions. They
adjusted to political realities and held high offices under Herod and the Roman governors. They recognized
the existing government and tried to moderate the hostility towards the Romans. However, they failed to
prevent the revolt against the Romans in 66 BC, leading to the destruction of Jerusalem and the temple, and
the end of the Sadducees.
In terms of belief, the Sadducees did not believe in angels and demons, nor in the resurrection of the dead.
They strictly adhered to the literal wording of the Law and rejected the oral tradition treasured by the
Pharisees. They were particularly concerned about maintaining the Sabbath.
b. The Pharisees
The Pharisees, derived from Hebrew and Aramaic words meaning “the separated ones,” emerged during the
Maccabean times (167-160 BC) to defend Jewish faith against Hellenistic influence. They were law-
observing Jews who prioritized religious zeal over political aims. After a conflict with Alexander Janneaus,
they focused on pious living, prayer, and fasting to prepare for a divine future change. Pharisees were
admitted to the Sanhedrin, predominantly Sadducean, during Salome Alexandra’s reign. They formed
societies to strictly follow the Law’s commandments, including cultic purity and tithing, and observed pious
practices like voluntary fasting. Composed mainly of laymen, craftsmen, farmers, and merchants, Pharisaic
societies also included some priests. The leaders, scribes, studied and interpreted the Law of Moses and
understood the relationship between orally transmitted tradition and written law.

2
 Jangmin 2024 (AICS)

The Pharisees, who prioritized the Law and the “tradition of the elders,” avoided contact with those who did
not follow the Law. They developed a doctrine of resurrection, distinguishing themselves from the
Sadducees, and held a strong messianic hope. They had significant influence in the Sanhedrin until the
temple’s destruction in A.D. 70. During the Jewish war of independence in A.D. 66, many Pharisees joined
the rebels, while others refrained. Despite many Pharisees dying in the war, survivors exerted a decisive
influence on synagogues post-A.D.70. With all Sadducees perishing in the war, the Pharisees solely
undertook the reconstruction of Jewish communities.

c. The Essenes
The Essenes were an independent Jewish movement in the first century, preferring seclusion and strict
obedience to the Law. They originated from the same circles as the Pharisees but were distinguished by their
stricter adherence to the Law. They lived mainly in Palestinian villages, forming a community to maintain
purity. All members, who were male, did not marry to avoid impurity, though some groups allowed marriage
after a testing period.
The Essene community lived under leaders whose instructions were obligatory. New members underwent a
one-year probationary period before being admitted to the community and participating in its purity practices.
After two more years, they were admitted to full membership and allowed to partake in common meals.
Members transferred ownership of their personal property to the community, and all goods were shared. The
community was divided into four separate classes, and strict rules were observed to maintain purity. The
Sabbath commandment was strictly observed, and grave offenses were punished by exclusion from the
community. Members were not allowed to share information about the community with outsiders.
The Essenes, as per Josephus, believed in the predestined journey of the soul from heaven to earth and back.
They viewed the body as a temporary vessel for the soul, which, upon death, is freed. Good souls ascend to
heaven, while wicked one’s face punishment. During the Jewish Revolt against Romans (66-74), many
Essenes participated, displaying unwavering loyalty to Israel’s Law. Despite severe torture, they refused to
blaspheme their Law-giver or consume forbidden foods. They endured suffering with courage, confident in
their eventual spiritual return. The Essene community, however, disappeared in the war’s aftermath. The
teachings of the Essenes align significantly with the Qumran texts, suggesting that the Qumran community
was the centre of the Essene society.

2. The Hellenistic and Religious Mystery World

a. The god and goddesses of Classical Mythology: In the Classical Mythology era, Greek culture and
religion were dominant, but the cults of Greek and Roman deities amalgamated, leading to a hybrid
religion. Greek gods like Zeus, Hera, Athena, Aphrodite, Hermes, and Artemis were identified with
Roman gods like Jupiter, Juno, Minerva, Venus, Mercury, and Diana. Temples, priesthoods, and feasts
were dedicated to these deities, and their statues were common in city forums. However, many did not
genuinely devote themselves to these gods, leading to their demythologization by philosophers. This
period also saw the rise of new Eastern religions, mystery religions, and practices like divination, oracle
consultation, magic, and astrology.
b. Emperor Worship: In the 1st century AD, Emperor Worship emerged, especially in the East with its
history of deifying rulers. Emperors like Augustus, Caligula, Nero, and Domitian were regarded as divine.
Augustus, hailed as divine but rejecting it during his lifetime, was deified posthumously. Caligula desired
statues in his honour, Nero considered himself divine, and Domitian demanded divine honours.
Domitian’s self-styling as “Lord and God” likely explains the Book of Revelation’s disdain for Roman
power. Pliny the Younger used willingness to sacrifice to the emperor’s image as a test to identify
Christians.
c. The Mystery Religions: The Mystery Religions involved secret ceremonies, allowing initiates to share
in the gods’ immortal life. The Eleusinian mysteries, a famous Greek cult, honoured Demeter, the
agriculture goddess. When Hades took her daughter Persephone to the underworld, Demeter stopped the
earth from producing fruit. As a compromise, Persephone stayed in the underworld for four months a
year, and with her mother for the rest. Annual ceremonies at Eleusis, near Athens, ensured life to the
initiates. Another cult cantered on Dionysus, the wine-God. Participants, including many women, reached
an ecstatic state through ceremonies and drinking, contacting the god who offered them life.
3
 Jangmin 2024 (AICS)

d. The Eastern Religions

Eastern Religions included several cults:
1. The Isis cult from Egypt, popular among women, revolved around the goddess Isis who revived her
consort Osiris, making him the god of the underworld. This myth is linked to the Nile’s annual flooding
that brought fertility.
2. The story of Adonis, Aphrodite’s beloved, involved a dying and rising god. Adonis, who died from a
boar wound, was allowed to spend half the year on earth with Aphrodite. This Phoenician-origin myth,
celebrated in annual festivals, symbolized nature’s death in winter and revival in spring.
3. Attis, associated with the mother goddess Cybele, was a vegetation god whose death involved self-
castration. The rites in this myth had an orgiastic character.
4. The worship of the Kabiroi or Cabiri, originally Phrygian deities, involved phallic rites and was
eventually combined with aspects of the Dionysus cult and the emperor’s cult.
5. The Mithras cult, restricted to men, spread widely via Persian and Roman soldiers. Rooted in the Persian
Zoroastrian pantheon, Mithraism involved a mediator between humans and the god of light, Ahura
Mazda. The cult’s setting was usually a cave sanctuary (Mithraeum) featuring a statue of Mithras slaying
a bull, symbolizing the overcoming of evil and the bringing of life to initiates.

3. The Roman World

There were various philosophical teachings which were a blend of Greek and Roman philosophies during
the time of Paul. Those Greco-Roman philosophies, in various ways, considered the origin, place, and destiny
of human beings in relation to the cosmos, as well as the role of a universal guiding force. Sometimes they
came much closer to monotheism than did any of the Pagan religions; and often they held up a demanding
code of behaviour, again much more than most of the religions.
▪ Platonism
Plato’s philosophy, articulated through Socratic dialogues, posited that people in this world see only shadows
of a higher reality of perfect truth and beauty. Despite its decline by New Testament times, it influenced other
philosophies and church fathers. Plato’s doctrine suggested that people must transcend the material world to
reach their true home in the higher reality. Some see this Platonic influence in John’s contrast between the
earthly and heavenly realms, and his portrayal of Jesus as a divine figure offering true realities (John 3:31;
1:9; 4:23).
▪ Cynics
The Cynics, originating from Antisthenes, a disciple of Socrates, prioritized behaviour over abstract thought,
embracing frugality and nature while rejecting artificial conventions. They showed no interest in discussing
gods. Instead of addressing questions to colleagues or students, they challenged ordinary people in the streets.
They engaged in “diatribes,” pedagogical discourses characterized by a conversational style, rhetorical
questions, paradoxes, etc. Diatribe patterns appear in works of Seneca, Epictetus, Plutarch, and even Paul.
Some suggest Jesus could be classified as a Cynic preacher based on the Q sayings shared by Matthew and
Luke. However, the apocalyptic eschatology associated with Jesus and Paul does not align with Cynic
thought. Some identify Cynicism as the false teaching criticized in the Pastorals.
▪ Epicureans
Epicureanism, founded by Epicurus (342-270 BC), emphasized sensory experience as the standard of truth.
Epicurus, a virtuous man, aimed to free people from fears and superstitions, asserting that events are
atomically determined, gods do not influence human existence, and death is final. Epicurean groups were
bound by friendship and mutual care. This philosophy was popular among educated classes, including Roman
poets Lucretius and Horace. Acts 17:18,32 mentions Epicureans mocking Paul’s preaching about God’s
demands and resurrection, which Paul refers to as folly to the Greeks in 1 Corinthians 1:23.
▪ Stoicism
Stoicism, founded by Zeno, a contemporary of Epicurus, emphasized virtue as the only good. It viewed the
universe as a single organism guided by a divine reason or logos. Unlike Plato’s philosophy, it did not
separate the world of ideas. People, as part of the universe, could achieve tranquillity by living according to
natural law. Stoicism saw affections and passions as pathological states to overcome, thus promoting moral
values and self-conquest. Paul’s teachings in Acts 17:25,28 and Phil 4:11 echo Stoic thought. However, Paul’s
argument in Rom 1:19,23, that idols distort God’s revealed knowledge, contradicts the Stoic view that
artifacts reflect human yearning for the divine.
4
 Jangmin 2024 (AICS)

▪ Sophists
Sophists were traveling teachers who taught for a fee. Notable Sophists like Protagoras taught virtue and
efficient conduct, while Gorgias focused on effective and artistic speech. They emphasized material success
and could argue any viewpoint. During the early Roman empire, a Second Sophistic wave focused on
rhetoric. Paul’s free preaching of God’s gospel (II Cor 11:7-10) is seen as contrasting with Sophistic practices.
Additionally, the writings of Philo and Gnosticism, combining Jewish and Gentile motifs, are significant
religious backgrounds during Paul’s time.
▪ Philo
Philo, from a Hellenized Jewish family in Alexandria, was well-versed in Greek language, philosophy,
poetry, and drama. Despite not having detailed knowledge of Scriptures, he was faithful to Jewish practice
and could translate his religious tradition for a Hellenized world. He defended Judaism, described the life of
the Essenes, and integrated philosophy with biblical principles through allegorical interpretation. Familiar
with Aristotelianism and Pythagorean numerical speculations, his dominant approach reflected Platonism
and Stoicism. He related the Law of Moses to the Stoic idea of rational order in nature but favoured freedom
over Stoic determinism. Whether Philo influenced New Testament thought is debated. Some see parallels
between John’s use of logos and Philo’s, but both may independently relate to the personified Wisdom of
Jewish Old Testament Wisdom literature.
▪ Gnosticism
Gnosticism, a religious thought pattern often with Jewish and Christian elements, was advocated by groups
in the eastern Roman Empire. Our knowledge comes from Church Fathers and the discovery of 13 Coptic
codices at Nag Hammadi in 1945. Gnostic elements are also found in Manichean and Mandaean literature.
Gnosticism offered answers to existential questions. Common beliefs were that human souls do not belong
in this material world and can be saved only by revelation that they belong in a heavenly realm of light.
Ascent to this realm is sometimes through baptism, rituals, or philosophical reflection.
The origins of Gnosticism are disputed: a Hellenization of Christianity or Judaism, a derivative from Iranian
myth, a combination of Greek philosophy and Near Eastern mythology, or radical novelty derived from
experiencing the world as alien. Many gnostic authors thought that Jesus brought the revelation enabling a
return to the divine world. Yet there are gnostic strains where the imagery seems rooted in syncretistic
Judaism, so that Christianizing appears as secondary development.
Similarities between John and Gnosticism have been detected, but the claim that John was heavily influenced
by Gnosticism is disputed. It may be that the “antichrist” who left the Johannine Community became gnostic
and brought the Gospel into that ambience. Scholars so far could not find pre-Christian gnostic literature,
and therefore Gnosticism appears to be a development after the time of Paul.

4. The Early Christian (Pre-Pauline) world

The Early Christian (Pre-Pauline) World is mainly found in the book of Acts chapters 1-12 because we see
the conversion of Paul in chapter 9 and his ministry from chapter 13 onwards. Then the Pauline Christianity
takes the main stage afterwards. We will highlight what we find in Acts 1-12 here.
o The Beginning of Early Christianity
As we see in the four Gospels Jesus had twelve disciples many other followers during his earthly ministry.
The number of his followers must have changed time to time because while some followers left other new
followers joined. When he was crucified many of his followers apparently left him. Around 120 people
remained faithful to him even after he died and they witnessed his resurrection (Acts 1:15). These people can
be called the earliest Christians although the name ‘Christian’ was not yet given to them at that time.
o Jerusalem, the Centre of the Early Christians
Christianity before Paul was mainly concentrated in Jerusalem. When Jesus rose again from death, he
appeared to the twelve disciples for forty days and he ascended to heaven (Acts 1:1-11). After Jesus’
ascension to heaven his eleven disciples (minus Judas Iscariot), with the women who followed Jesus, and the
mother and brothers of Jesus, were in one accord devoting themselves to prayer ((Acts 1:12-14).

5
 Jangmin 2024 (AICS)

o Elections of Judas’ Replacement

When all the faithful followers of Jesus, around 120 in number came together, Peter proposed to choose a
person to replace Judas Iscariot, and Matthias was chosen by lot (Acts 1:15-26).
o The Coming of the Holy Spirit
On the day of Pentecost when many Jews from all over the Roman Empire came to Jerusalem to celebrate
the Pentecost festival, all the early church members were together in one place. Then the Holy Spirit came
upon them and they spoke in other tongues as the Spirit gave them utterance. They attracted many people
who came and watched them with amazement. These people thought that they were drunk. But Peter
addressed the people explaining to them about what happened. Starting from the history of Israel, he
explained that Jesus whom they crucified was the Messiah, and they were receiving the Holy Spirit sent by
Jesus who rose again from death. Many people believed in Jesus and about three thousand people were
baptized on that day. So, the number of Christians increased rapidly as a result of the coming of the Holy
Spirit (Acts 2:1-41).
o The Life of the Early Christians
Christians devoted themselves to the teachings of the apostles, to the breaking of bread and the prayers. The
apostles did many wonders and signs. Believers sold their belongings and they had all things in common,
and they were distributed to each of them according to their need. They attracted people and more members
were added to them day by day (2:41-47; 4;32-27).
o Apostles Continued Their Ministry
There was no differentiation of the followers of Jesus and the other Jews at this time yet, and therefore the
apostles continued going to the Temple. Peter healed a man lame from birth and addressed the people who
watched them with amazement. He told them about the sin they committed by crucifying Jesus and urged
them to repent and turn to the Lord (Acts chap. 3). When the priests, the captain of the temple and the
Sadducees came to know about Peter’s preaching, they were annoyed and they arrested them. Meanwhile
many people who heard Peter’s preaching believed and the number of the believers (men) came to about five
thousand (Acts 4:1-4). Peter and John were questioned by leaders of the Jews asking them by whose authority
did they heal the lame man. Peter boldly replied them and told them that the lame man was healed in the
name of Jesus who was crucified by them. They threatened Peter and John not to continue their preaching
and they let them go. Peter and John gave a report to their friends, and then all of them prayed for boldness
and the Holy Spirit came upon them and they continued to speak the word of God with boldness (Acts 4:1-
31).
o The Early Christians had Everything in Common
Luke reiterated here that the earliest believers shared everything in common, and those who owned lands or
houses sold them and brought the proceeds to the apostles’ feet and they were distributed to each as any had
need. Notably, Josephus who was also called Barnabas by the apostles, sold his field, and brought the money
to the apostles’ feet (Acts 4:32-37). However, a Christian couple Ananias and Sapphira were not faithful.
They sold their land and brought some of the proceeds to the apostle’s feet saying that they brought all the
proceeds while they hid some of the proceeds. Peter rebuked them and both of them died (Acts 5:1-11)
o The Apostles did many Signs and Wonders, Believers increased Greatly
All the believers gathered in Solomon’s portico and the apostles did many signs and wonders. New believers,
both men and women, more than ever before joined them (Acts 5:12-16).
o The Apostles Arrested and Freed
The high priest and his associates, out of jealousy, arrested the apostles. An angel of the Lord freed them and
instructed them to preach in the temple. Despite being questioned and charged by the council for preaching
about Jesus Christ, the apostles boldly continued, stating they must obey God rather than men. They
proclaimed Jesus, whom they crucified, was raised by God, and exalted as Lord and Savior. The council,
enraged, wanted to kill them but were advised against it by Gamaliel. The apostles were beaten, charged not
to speak in Jesus’ name, and released. They rejoiced in their suffering for Jesus’ name and continued
preaching daily that Christ is Jesus (Acts 5: 17-42).

6
 Jangmin 2024 (AICS)

o Appointed of Seven Elders

The church members faced some problems and the Hellenists complained to the apostles that their widows
were neglected in the daily contribution. The apostles called all the members together and suggested to them
to choose from among them seven men of good repute, full of the Spirit and of wisdom so that the apostles
will appoint them to look after the matter of daily distribution, and the apostles will continue to prayers and
the ministry of the word. The church members happily chose Stephen, Philip, Prochorus, Nicanor, Timon,
Parmenas and Nicolaus. The apostles laid their hands upon these seven elders. Believers in Jesus increased
greatly in Jerusalem, and even many priests became believers in Christ (Acts 6:1-7).
o Stephen, the first Christian Martyr
Stephen, one of the seven elders, who was full of grace and truth, did great wonders and signs among the
people. Then, some of the Hellenistic Jews accused of him as blaspheming against Moses and God. He was
seized and brought before the council and made false accusations against him. The high priest asked him
whether their accusations were true. Then Stephen boldly said to them all about their disobedience starting
from their forefathers, and accused them of stiff-necked, uncircumcised in heart and ears, always resisting
the Holy Spirit, doing as their fathers did. He accused their fathers as persecuting all the prophets, and killing
those who announced beforehand the coming of the Righteous One, whom they have now betrayed and
murdered. He accused them of receiving the law as delivered by angels and did not keep it. Stephen’s speech
enraged them and they stoned him to death. Saul was an active participant in the stoning of Stephen (Acts
6:8-7:60).
o Persecution of the Early Church
Following the martyrdom of Stephen persecution arose against the church in Jerusalem. Saul greatly involved
in the persecution and ravaged the church (Acts 8:1-3)
o Early Church’s Mission Outside Jerusalem
Those who were scattered because of the persecution were preaching in different places. Philip, one of the
seven elders, preached in Samaria and many people, including Simon a magician, believed in Jesus Christ.
The apostles sent Peter and John to Samaria, and they laid their hands on the believers and they received the
Holy Spirit (Acts 8: 4-25) Philip also preached to an Ethiopian Eunuch, a court official of Candace, queen of
the Ethiopians, on the road from Jerusalem to Gaza. He baptized Eunuch on the roadside and the Spirit of
the Lord carried Philip away, while the Ethiopian Eunuch continued his travel happily (Acts 8: 26-40).
o Conversion of Paul
Paul travelled to Damascus to continue persecution of Christians. However, on the outskirt of the city he met
the risen Lord and he changed his mind. He came to realize that Jesus whom he thought to be accursed by
God was the Messiah, and the Christians whom he thought to be blasphemers were the followers of the true
God. As we see in Acts, soon after his conversion Paul preached in Damascus and then to Jerusalem.
However, he they tried to kill him and then he went to his home town Tarsus. All the churches in Judea,
Galilee and Samaria had peace since Paul was converted (Acts 9:1-31)
o The Ministry of Peter
Peter was preaching in Judea, Samaria, and Galilee. He healed Aeneas, a paralytic in Lydda. He raised Dorcas
from death to life in Joppa. As a result of these many turned to the Lord. He preached to the Gentiles as the
Holy Spirit guided him to Caesarea to the house of Cornelius a centurion. As a result, many Gentiles believed
in Jesus, received the Holy Spirit, and got baptized (Acts 10:1-48).
o Peter Gave a Report to the Jerusalem Church
The Jewish Christians in Judea came to know about Peters ministry and how the Gentiles received the word
of God. When Peter returned to Jerusalem, they criticized him saying. “You went to uncircumcised men and
ate with them.” But Peter explained to them that the Lord led him to preach among the Gentiles and they
believed the Lord through his preaching, and then they received the Holy Spirit. When they heard his report,
they glorified God (Acts 11:1-18).

7
 Jangmin 2024 (AICS)

o Mission of the Scattered Believers

Those who were scattered because of the persecution that followed Stephen’s martyrdom, went as far as
Phoenicia and Cyprus and Antioch. While most of them spoke only to the Jews, some of them, men of Cyprus
and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. God bless
their message and many turned to the Lord. The church in Jerusalem came to know about the conversion of
many people in Antioch, and they sent Barnabas to Antioch. Many more turned to the Lord through Barnabas’
ministry. Then Barnabas went to Tarsus and brought Saul (Paul) to Antioch. They looked after the church
and at the same time they taught many people about Jesus Christ (Acts 11:19-30). Then they went to
Jerusalem delivering relief contributed by the church in Antioch for the famine-stricken believers in
Jerusalem.
o Herod’s Persecution
Meanwhile Herod, ruler of Judea, persecuted Christians. He killed James the brother of Jesus. He tried to kill
Peter also. He seized him and put him in prison. However, the angel of the Lord rescued Peter. Herod could
not find Peter and out of anger he killed the sentries who were guarding Peter in prison when the angel
rescued him (Acts 12:1- 19). God struck down Herod while he was delivering a speech (Acts 12:20-23). But
the word of God increased and multiplied. Barnabas and Paul also returned from Jerusalem after completing
their service and brought John Mark with them.
o The Pauline Era of Christianity Began
After they returned from Jerusalem Paul and Barnabas were sent out by the church in Antioch for a
missionary work. Then the era of Pauline church began (Acts 13:1ff.)

UNIT III. PAUL: LIFE AND WORKS

1. Paul's life at Tarsus, Jerusalem; Education in Pharisaic Jewish Tradition; the Persecution of
Christians
Paul's Life at Tarsus: Paul was born in Tarsus, a prosperous city in Asia Minor, and raised in a non-Jewish
environment. He spoke Greek and studied the Jewish Scriptures from the Septuagint. His Jewish name was
Saul, but he also had the Roman name Paul. Little is known about his early life until he appeared in Jerusalem
as a persecutor of Christians. Tradition suggests that Paul’s family moved to Tarsus from Gischala in Galilee
and were granted Roman citizenship after being enslaved. Paul belonged to a religious Jewish family, traced
back to the tribe of Benjamin, and was raised according to the Mosaic Law. His family had a tent-making
business in Tarsus.

Paul's Life at Jerusalem: The religious training Paul receives comes from the best rabbinical school in
Jerusalem. It is led by the well-known and respected Pharisee Gamaliel. Paul was sent at an early age to
Jerusalem to attend Bible School. Studying with a famous rabbi, Gamaliel, he learned to write in both Greek
and Hebrew and became thoroughly versed in the law and to add more weight to his strong Jewish heritage.
Though they lived in Rome, a Gentile city, the family had deep commitments to God of Israel and the Torah
of Moses.

Paul’s Education in Pharisaic Jewish Tradition: Paul’s early education likely began at home, and by age
six, he may have attended Synagogue school for instruction in Scriptures and Hebrew. He joined the
Pharisees due to his strong religious commitment and was trained under Rabbi Gamaliel, a celebrated figure
in Jewish history. Paul was well-versed in biblical languages, writing his letters in Greek and translating
some Scripture citations from Hebrew into Greek. His arguments reflect the methods of biblical interpretation
used by Jewish scholars of the time. Despite his strict Jewish upbringing, Paul also had a good command of
idiomatic Greek and was exposed to philosophy, which prepared him for his mission to bring the gospel to
the Gentiles. Both the Hellenistic environment of Tarsus and his Jewish heritage significantly influenced
Paul.

8
 Jangmin 2024 (AICS)

2. The 'Conversion of Paul- the Damascus Road Experience as a Transformation and Call to
Become an Apostle to the Gentiles.
Damascus Road Experience: On the road to Damascus, Paul had a vision of a bright light and heard a voice
calling him “Saul” in Aramaic. This encounter with Jesus led to his conversion. This experience, along with
his diverse cultural background, transformed him. Paul’s conversion, which occurred between CE 31-36,
involved a vision of the resurrected Christ. He was blinded for three days and then led to Ananias, who healed
him. This revelation convinced Paul that Christ was the chosen Messiah.
Significance of Paul Conversion: Paul’s conversion to Christianity had significant implications:
a) Paul, once a persecutor of the Church, never forgot his past. He was considered a blasphemer for trying
to eradicate God’s name on earth. Despite the severity of blasphemy, Paul found forgiveness and mercy
from God.
b) Upon receiving God’s grace, Paul was transformed and felt called to share the spiritual riches he
received with others (Acts 9:6b, 15; 22:15; 26:16-18). His new life came with the responsibility to
spread the gospel (Acts 26:19; Ephesians 3:1-6).
c) Paul’s conversion revealed that believers are the Body of Christ (Acts 9:4-5). What happens to believers
also happens to Jesus (Matthew 25:40, 45), and believers share in Jesus’ crucifixion and resurrection
(Galatians 2:20). This inseparable bond with Jesus is a key message of the Gospel.

3. The Chronology of Paul's life and Ministry According to Acts and his Letters
The chronology of Paul’s life and ministry, according to the Acts of the Apostles and his letters, is a subject
of scholarly debate, but a general outline can be drawn from these sources. Here is a brief overview:
- Born in Tarsus: Paul, originally named Saul, was born in Tarsus of Cilicia.
- Education: He studied under Gamaliel in Jerusalem.
- Persecution of Christians: Initially, Paul was a persecutor of the early Christian church.
- Conversion: His conversion occurred on the road to Damascus, where he experienced a vision of
Jesus.
- Early Ministry: After his conversion, Paul spent time in Arabia, Damascus, and Jerusalem, preaching
the Christian faith.
- First Missionary Journey: Paul embarked on his first missionary journey, traveling through Cyprus
and Asia Minor.
- Jerusalem Council: He attended the Jerusalem Council to discuss the relationship between Gentile
converts and the Jewish law.
- Subsequent Journeys: Paul undertook additional missionary journeys across the Roman Empire,
spreading the Christian message and establishing churches.
- Imprisonment: He faced imprisonment in Caesarea and later in Rome.
- Letters: Throughout his ministry, Paul wrote letters to various churches, many of which are included
in the New Testament.
- Martyrdom: Tradition holds that Paul was martyred in Rome under Emperor Nero.
This timeline is a simplified version, and the exact dates and sequence of events can vary among scholars.
Paul’s letters provide insights into his theology and are key documents for understanding the development
of early Christianity. His influence on Christianity is profound, shaping much of its doctrine and practice.

4. Pauline Mission-Preparation, Acquaintance with the Theology of Stephanites and Hellenists,

Travels, Missionary Strategies; Opponents: both the Jewish Cultural Nationalists and the rival
Jewish-Christian Missionaries (Jewish-Christian Cultural Nationalist Missionaries), Theology
of the Opponents, Persecution, Arrests, Trials, and Death.
Pauline Mission Preparation:
Paul’s strategy of mission can be seen from his own letters and from the book of Acts. From these two sources
Paul’s strategy of mission may be highlighted as the following:
1. Paul’s First Targets were the People of the Covenant: Paul’s first approach in most centres was to
the synagogue (cf. Acts 13:5, 14; 14:1; 17:1f.), the community of which included not only Jews but also
Gentile proselytes (converts), and “God-fearers” who were not fully converted and so not yet
circumcised. When the Jews did not heed his message he turned to the Gentiles, but he did not forget
his concern for the salvation of Israel.
9
 Jangmin 2024 (AICS)

2. The Heart of Paul’s Strategy was the Church. His main aim was to establish self-sufficient churches,
which not only take care of themselves but also join in his missionary work (I Thess 1:8). This is his
intention with the individual believers also.
3. He was not Indifferent to Churches Established by Others. Paul did not show indifference to
churches established by others. Rather he seeks co-operation from such in his missionary activities.
This can be seen in his letter to the church in Rome, which was not established by him (Acts 28:15;
Rom 16). One of the purposes of his letter to the Romans is to get their assistance in one way or the
other in his potential mission to Spain (Rom 15:28, 30, 32)
4. He chose Centres of Greek Civilization for the Establishment of his Churches. Paul chose centres
of Greek civilization for the establishment of his churches, and he preferred provincial capitals such as
Philippi, Thessalonica, Corinth, and Ephesus, which have a representative character. While laying the
foundations for a Christian community in these strategic centres, Paul hoped that the gospel would be
carried into the surrounding countryside and towns (I Thess 1:8).
5. He has the Whole World as his Target of Mission. Paul was convinced that the Gospel must be
preached to all nations (Rom 16: 25-27). He wanted to preach the gospel in each and every province of
Rome and then as far as Spain, which represents the outermost part of the earth.
6. Identification with the People played a primary role in Paul’s mission strategy. So, he sought to
identify himself as far as possible with the national and social strata of human kind in order to present
the Gospel intelligibly and acceptably. So, he made himself “all things to all” (I Cor 9:16-23). This
shows that he aimed at reaching the less privileged and the influential, the wise and the foolish, the
Greeks and the Barbarians (Rom 1:14-15).
7. Pastoral Spirit or Follow up Programme also has important place in Paul’s mission strategy. He
revisited the churches he established (Acts 15:36) and sent letters to strengthen them. This implies that
he had a strong intention to establish a strong church and strong believers (cf. Col 1:28).
8. Coresponsibility in his Mission: Paul also gives importance to co-responsibility in his mission. We
see this in Acts and Romans, supported by I Tim 4:6f., a Deutero Pauline letter. So, he looked out for
co-workers and he can be seen as the chief teacher-trainer and servant leader on the missionary team.
His team members include Silvanus, Timothy, Titus, Barnabas, Sosthenes, Pricilla, Phoebe, Junia, etc.
Paul knew how to offer love and support, understanding and appreciation to his co-workers.
9. Cross-Cultural Mission: Paul was had a clear-cut conviction that cross-cultural mission was a must
for the extension of God’s kingdom. He had a deep dedication and commitment for cross-cultural
mission which also made him successful in his mission. Although he first approached his own people,
the Jews, as he started his ministry, he soon realized that God called him for a cross-cultural mission,
to be a missionary to the Gentiles (Gal 2: 6-8; Rom 11:13). He also had an expertise for it (e.g. Acts
17:22ff.). His concern for cross-cultural mission is also indicated by the gospel that he preached, that is
the gospel that does not demand observance of Mosaic law.

Paul’s Opponent:
The range of opinion on the identity of Paul’s opponents is usefully summarized by E. E. Ellis and J. J.
Gunther. Broadly speaking, the identity of the opponents in 2 Corinthians has been classified in three ways.
1. Judaizers: The Judaizers were a group of Palestinian Jews who sought to influence Gentile Christians
in Corinth to adopt Jewish customs. F. C. Baur suggested they were linked to Peter, citing 1 Corinthians
1:12 and 2 Corinthians 10:7. However, Peter and James are not mentioned in 2 Corinthians, despite
Paul’s willingness to name them elsewhere, as seen in Galatians and 1 Corinthians. This casts doubt on
Baur’s theory.
2. Gnostics: The Gnostic view, opposing Baur’s thesis, suggests Paul’s adversaries were “gnostic
pneumatics” who de-emphasized the historical Jesus for a spiritual Lord and distorted Paul’s grace
teachings. W. Lütgert, influencing R. Bultmann and W. Schmithals, traced their roots to liberal diaspora
Judaism. However, the opponents’ Hebraic identity and focus on Moses and the Law in 2 Corinthians
challenge this view, along with uncertainties about Gnosticism’s definition during Paul’s era.

10
 Jangmin 2024 (AICS)

3. Divine Men: D. Georgi’s hypothesis posits that Paul’s rivals in Corinth claimed to be “divine men”
akin to Jesus and Moses, based on their miraculous abilities, rooted in Hellenistic Jewish traditions. G.
Friedrich offers a variant, suggesting these figures emulated early Christian leaders like Stephen and
Philip from Acts 6, portraying Jesus as a victorious figure like Moses. However, the concept of “divine
men” lacks clear definition in the New Testament period, and Friedrich’s view does not fully account
for the similarities between Stephen’s and Paul’s theologies
Paul’s Opponent at Corinthians: “Servants of Righteousness.”
• Evidence from 2 Corinthians. Paul’s opponents in Corinth claimed to be “apostles of Christ” and
“servants of righteousness,” but Paul exposes them as false apostles and deceitful workers. He contrasts
the life-giving ministry of Christ with the condemning ministry of Moses, which they followed. Their
deceit lay in promoting adherence to the Mosaic law as the path to righteousness, contrary to Paul’s
message of righteousness through Christ’s cross. Thus, Paul identifies them as Judaizers, who diverged
from his gospel by insisting on the “written code” for righteousness.
• Evidence from Romans. In Romans we find righteousness occurring forty-nine times with numerous
occurrences of the closely related words justify and righteous. Since the righteousness family of words
lies at the heart of the argument of Romans (see the key text Rom 1:17), it is likely that Paul is there
addressing the same issues and the same (kind of) opponents as in 2 Corinthians. Possibly “those who
create dissensions and difficulties in opposition to the doctrines you have been taught” (Rom 16:17)
represents Paul’s general warning to Roman Christians about the Judaizing message arising out of
problems recently encountered in Corinth.
• Newcomers at Corinth. It is evident from 2 Corinthians that Paul’s opponents in Corinth were a group
(2 Cor 2:17) of persons (2 Cor 2:17) who had “come” to Corinth (2 Cor 11:4–5) from outside (2 Cor
3:1) where they and their message had been “received” (2 Cor 11:4, 20). It emerges from 2 Corinthians
that these newcomers have “letters of commendation” (from Jerusalem?); Paul has none (2 Cor 3:1–3).

Paul’s and the Jerusalem Apostles

If the newcomers in Corinth, as reflected in 2 Corinthians, were Judaizers, were they emissaries of the
Jerusalem apostles, as F. C. Baur suggested?
Paul’s relationship with the Jerusalem church and its apostles is set out most clearly in Galatians, particularly
in chapters 1–2. Contrary to Baur’s thesis, it emerges from these chapters that while tension existed between
Paul and the Jerusalem apostles, they are distinct from his opponents, both in Jerusalem and Antioch. Paul
says in Gal 2:4 that while “false brothers” attempted to have Titus circumcised, the “pillar apostles”—James,
Cephas, and John—made no such demands on Paul’s Gentile companion. Rather, the three Jerusalem apostles
formally recognized that Paul had been “entrusted [i.e., by God] with the gospel to the uncircumcised”
whereupon they joined hands with Paul and Barnabas in a gospel “fellowship” whereby Paul and Barnabas
should “go to the Gentiles” and the Jerusalem triumvirate should “[go] to the circumcised” (Gal 2:7– 9). This
suggests that Paul’s opponents did not come from the Jerusalem apostles.
Acts 15:5, therefore, supplies the precious clue, which is found nowhere else, and which goes a long way
toward solving the mystery of the identity of Paul’s opponents in Jerusalem. These “false brethren” of
Jerusalem, these “men who came from James [from Jerusalem to Antioch] … the circumcision party” (Gal
2:4, 12) were “believers who belonged to the party of the Pharisees.”
Opponents in the Galatians Churches

Opponents in Galatian Churches

The churches in Galatia were being troubled by a group of Jews led by an unidentified individual (Gal 5:10,
12; 3:1; 1:7, 9) who said that circumcision was a prerequisite for membership in the Israel of God (Gal 3:6–
14; 6:16). These “agitators” and their leader were putting pressure on other Jewish believers to compel the
Gentile members to be circumcised (Gal 6:12).
The letter of the Jerusalem Council to the “brethren in Antioch, Syria and Cilicia” acknowledges that “some
persons from us have troubled you” (Acts 15:23), by demanding circumcision from Gentile Christians.

11
 Jangmin 2024 (AICS)

Since the focus of Galatians is on circumcision related to Christian freedom (Gal 2:3–5), it is reasonable to
argue that those who came to the Galatian churches were in fact the “false brethren” of Jerusalem, the
“believers who belonged to the party of the Pharisees” (Acts 15:5).

Opposition at Colossae: Jewish Gnosticism.

The existence of Jewish Gnosticism is made probable by Paul’s rebuttal of what is generally regarded as
some species of Jewish Gnosticism within the Colossian church. Unquestionably, there was a version of
Christianity at Colossae which was characterized by circumcision, asceticism, Jewish calendrical
observance, mysticism, and worship of angels (Col 2:8–23).
These elements are largely missing from Paul’s rejection of the teaching of his opponents in Corinth. Paul’s
presentation of Christ’s person and work to the Corinthians—in terms of his fulfilment of the promise and
righteousness of the Law (2 Cor 1:19–20; 3:4–9; 5:18–21)—has a very different emphasis from the cosmic
Christ of the Colossians letter (Col 1:15–20; 2:9–10, 19; 3:1–3).
There is no hint in Colossians about the origin of this Jewish Gnosticism, whether it was indigenous or
imported. It is, however, well known that Judaism flourished even in remote regions of Anatolia such as the
Lycus Valley. The most probable explanation is that a local version of Jewish Gnosticism had found its way
into the life of the Christian church at Colossae. In any case Paul had not visited this region. The more typical
Judaizers seem to have been attracted to churches directly established by the apostle

Summary of Paul’s preparation for mission

• Paul was a Roman citizen, which enabled him to travelled freely. (expand it)
• He had Hellenistic education in Tarsus which enabled him to have a good understanding of Hellenistic
rhetoric, Hellenistic cultures, Greek language, all Hellenistic way of life including their worship.
(expand it)
• He was well trained in Judaism; he became a zealous Pharisee. He had a good knowledge of Pharisaic
teaching with all its limitations when put in the light of the gospel of Jesus Christ. (expand it).
• He was one of the active participants when Stephen was stoned to death. This means that he listened to
the speech of Stephen and because of that he understood well the theology of Stephen and the Hellenists.
Although he could not accept it initially when he put it side by side with the theology of the Pharisees,
it must be a very important eye opener for him after he changed his mind.
• After meeting with Jesus on the Road to Damascus, he retired into Arabia, meditated upon his
experience, for three years. Only after three years he went to Jerusalem to begin his ministry Galatians
1:11–2:10. This indicates that he was well prepared before he started his ministry.

5. Writings of Paul and the Pauline Circle

In the New Testament, thirteen letters are attributed to Paul. Traditional views accept all thirteen as his, but
modern scholars consider only seven to be authentic. The remaining six are called Deutero-Pauline letters,
distinguished by their general teachings, unlike the authentic letters which address specific community
issues.
The Authentic Letters:
As Paul was a traveling apostle who proclaimed Jesus in one town and then moved on to another, letters
became his means of communication with converts who lived at a distance from him. Thus, in the 50s of the
1st century Paul produced the earliest surviving Christian documents: I Thess, Gal, Phil, Phlm, I and II Cor,
and Rom. There is a somewhat different tone and emphasis to each letter because Paul wrote them to address
to the particular needs of the particular communities at a particular time.
Deutero-Pauline Letters:
By the mid-60s death had come to the most famous of the earlier generations (i.e., those who had known
Jesus or who had seen the risen Jesus: see I Cor 15:3-8), e.g., Peter, Paul, and James, “the brother of the
Lord.” The passing of the first generations of the Christians contributed to the production of works of a more
permanent nature. Letters/Epistles remained an important means of Christian communication even if they
were written now not by Paul himself but in his name to preserve his spirit and authority. Many scholars
assign II Thess, Col, Eph, and the Pastoral Letters (I & II Timothy and Titus to this category of “Deutero-
Pauline” writings, composed in the period 70-100 (or even later), after Paul’s death.

12
 Jangmin 2024 (AICS)

A plausible explanation is that disciples or admirers of Paul were dealing with problems of the post-70 era
by giving advice they thought faithful to Paul’s mind. While still dealing with immediate problems such as
false teachers or counterfeit letters, the Deutero-Paulin letters often have a tone that is more universal or
permanent.
For instance, the idea of the second coming of Jesus was not lost but had become less emphatic, and so
II Thess warns against those who overemphasize its immediacy. Col and Eph theologize about “the church”
rather than about local churches as in earlier Pauline writings. The structure advocated by Pastorals,
consisting of presbyter/bishops and deacons, is meant to help the church survive for future generations.

6. Paul as a creative interpreter of the Jesus Movement to both Jews and Gentiles.
Paul, originally known as Saul of Tarsus, played a crucial role in the spread of Christianity following the
death of Jesus Christ. He was a creative interpreter of the Jesus Movement to both Jews and Gentiles.
Paul initially persecuted the followers of Jesus, but after a profound spiritual experience where he
encountered the risen Christ, he became one of the most ardent converts and missionaries. He dedicated his
life to spreading the teachings of Jesus Christ throughout Asia Minor and Greece.
He was known for his ability to bridge the gap between Jewish and Gentile communities. He preached that
anyone who is in Christ is a “new creation” (2 Corinthians 5:17), and that the redemptive gospel through
Christ is for both Jews and Gentiles (Romans 1:16).
Paul’s teachings were not just a reinterpretation of Jesus’ message for a different audience, but they were
deeply rooted in the teachings of Jesus himself. He was able to restate and apply the teachings of Jesus in the
light of his own experiences and reflections.
Despite the fact that Paul did not personally know Jesus during his lifetime, his teachings reflect a deep
understanding of Jesus’ message. His writings, which form a significant part of the New Testament, have had
a profound impact on Christian theology and practice.
In summary, Paul was a pivotal figure in the early Christian movement, creatively interpreting and spreading
the teachings of Jesus to both Jewish and Gentile communities. His writings continue to influence Christian
thought and practice to this day.

7. Pauline Communities: the First Urban Christians.

The term “Pauline Communities” refers to the early Christian Communities that were established by the
Apostle Paul during his missionary journeys. These communities were often located in the urban areas,
making them some of the first urban Christians. Paul’s mission was not just spreading the teachings of
Jesus Christ, but also about establishing communities of believers within the cities he visited. They played
a crucial role in spreading the development of Christianity.
JERUSALEM: Jerusalem holds a significant place in the history of Christianity and in Paul’s time. It was
the starting point of Jesus’ ministry and the apostolic era. After Jesus’ death and resurrection, Jerusalem
became a hub for apostolic conventions, despite not being the central authority for the apostles’ missionary
work. During the post-Pauline conversion period, the Jerusalem Council was held to debate the inclusion of
Gentiles in the Christian community. The council resulted in the acceptance of Gentile Christians, leading to
a pluralistic community where Hellenists and Jews coexisted under a common faith in Christ, despite their
cultural, linguistic, and theological differences. Lastly, Jerusalem’s importance in Paul’s ministry is
underscored by its role as the origin of Jesus’ traditions and the apostolic lineage, which were orally passed
down and later written, serving as a valuable resource for Paul.
ANTIOCH: The second urban community which was important during the time of Paul was Antioch.
Antioch, the metropolis of Syria and the third largest city in the Roman Empire, was a significant urban
community during Paul’s time. Known for its cultural achievements and impressive architecture, it had a
large Jewish population and a Christian community established around AD 32. The community faced
tensions over Christian conduct, particularly regarding interactions with Gentile Christians, leading to
debates among apostles like Paul, Peter, and Barnabas. If the Galatians’ composition date of AD 48 is
accurate, then their letters would be the only early Christian text confirmed to be composed in Antioch.

13
 Jangmin 2024 (AICS)

CORINTH: Corinth, an ancient Greek city rebuilt under the Roman colony in 46 BC, was a significant
urban Christian community where Paul conducted his missionary work for nearly two years. Despite the
city’s diverse population of Jews, Romans, and Greeks, Paul maintained intensive contact through letters,
envoys, and visits, even writing his epistle to the Romans there in the winter of A.D. 56/57.
The diversity of the citizens, who later converted to Christianity, posed challenges for Paul in addressing
their theological questions and ethical life. Key figures like Aquila, Priscilla, Titius Justus, and Crispus
greatly contributed to the spread of Christianity in Corinth.
EPHESUS: Ephesus, the capital of the province of Asia, was a key centre for the Pauline Christian urban
community. Paul worked there from A.D. 52 to 55, converting thousands to Christianity. The city’s economy,
originally focused on money and various trades, underwent a significant shift with the advent of Christianity,
leading to discontent among silversmiths, artisans, and merchants.
Ephesus also served as a hub for various missionary works, leading to the establishment of churches in
Magnesia, Tralles, Colossae, Laodikeia, Hierapolis, Smyrna, Philadelphia, Thyatira, Sardis, and Pergamon.
Paul wrote his first letter to the Corinthians and the Epistle to the Ephesians while in Ephesus.
The conversion to Christianity greatly impacted the socio-economic structure of Ephesus, as many converts
abandoned their previous practices for businesses more aligned with Christian values. Thus, Christianity
brought about significant socio-economic changes in Ephesus.
ROME: Rome, the capital of the Imperium Romanum, was a significant urban society during Paul’s time.
The Christian community there, whose founder and founding date remain uncertain, was confirmed by Paul’s
letters to have several house churches. Paul, who arrived in Rome as a prisoner in A.D. 60 and was under
house arrest until A.D. 62, noted the brutal treatment of Christians post-A.D. 62. The city, home to a diverse
population including masters, slaves, the rich, poor, respected citizens, and the unemployed, experienced
urban unrest and mob violence due to lose morals. This societal structure, which placed females, children,
and slaves at a low status, is reflected in the genuine situations addressed in Paul’s letter to the Romans.
THESSALONICA: Thessalonica, founded by Alexander the Great’s general Cassandra in 315 BC, is a port
city in Macedonia. It became the capital of the Roman province in Macedonia in 146 BC and was known as
a “free city”. During Paul’s time, Thessalonica was a significant centre for commerce, politics, and economy,
attracting many people due to its harbour and connectivity. The city had a large enough Jewish population to
support at least one synagogue and had many Gentile converts.

8. Paul's Self-Understanding as an Apostle, Missionary, and Pastor

Paul understood himself as an Apostle. (Example: Roman 1:1; 1 Corinth 1:1-11:13; Galatian 1:1; 2:7 …)
Paul referred to himself as an apostle because he believed that he was called and commissioned by the
resurrected Jesus to preach the gospel to the gentiles. Paul had a vision of Jesus that changed his life and his
mission. Paul also wanted to establish his authority and credibility among the churches that he wrote to,
especially the ones that he had not personally visited.
Paul understood himself as a Pastor: Acts 15:36
There are different ways to define a pastor. According to one source, the Christian leadership role of a pastor
is defined by four topics: forming genuine relationships, sharing the Gospel (evangelism), teaching and
encouraging believers, and replicating leaders (discipleship). Another source describes how Paul began his
pastoral counsel and encouragement to the Ephesian church elders by reviewing his two-three-year ministry
with them at Ephesus. He shared that he had lived among them, and not detached from them. A third source
describes the vocabulary of pastoral care and the objects of pastoral care.
Paul understood himself as a Missionary: ‘Paul is understood as the greatest missionary of all time’ (Acts
13:44-49) The apostle Paul is considered the greatest missionary of all times because he was mainly
responsible for the spread of Christianity into the Gentile world. He is regarded as one of Christianity’s most
influential figures. Paul had a brilliant mind and a commanding knowledge of philosophy and religion, and
his clear, understandable explanation of the gospel made his letters to early churches the foundation of
Christian theology. While he did plant many churches, his goal was not to be the greatest pastor or apostle
the world has known or will ever know.

14
 Jangmin 2024 (AICS)

9. Interpreting Paul contextually: Paul a product of his time

It is true that Paul is a child of his time. This can be seen from his background and how that background
influenced his thought. Before his conversion to Christ Paul had two backgrounds namely Hellenistic
background and Jewish background. These backgrounds can be traced back from Paul’s own letters and from
the accounts in the Acts of the Apostles.
Of course, there are some differences in these two sources. However, instead of declaring these differences
as contradictory one can take the letters of Paul as primary source and cautiously supplements them from
Acts to reconstruct the life history of Paul.
a. Hellenistic Background: Paul, born in Tarsus around A.D. 5-10 according to Acts 22:3 and other
references, was raised and educated in Tarsus, not Jerusalem as initially suggested. He was well-versed
in Greek, Hellenistic rhetorical skills, and Deutero-canonical Books. He was familiar with Gentile
religions, including Pagan myths and Greco-Roman civic religious festivals, and understood the lifestyle
and culture of ordinary Gentiles. Paul learned tent making in Tarsus, as indicated in Acts 18:3 and other
passages. His Roman citizenship and the name Paulus, a common Roman family name, further suggest
his Hellenistic background.
b. Jewish Background: Paul, born and raised in the Hellenistic city of Tarsus, was a Jew from the tribe of
Benjamin. He identified himself as a Hebrew and a Pharisee, and was zealous for ancestral traditions.
Despite his upbringing in Tarsus, he was well-versed in Hebrew or Aramaic. In his early 20s, likely before
Stephen’s death, Paul went to Jerusalem to study the Law under Gamaliel I the Elder. This suggests that
while he was influenced by Hellenistic culture, his religious formation was deeply rooted in Judaism.

UNIT IV. JESUS MOVEMENT IN THE PAULINE TRADITION

Paul-a Follower of Jesus or the Founder of Christianity? A survey of critical scholarship from F.C. Baur to
E.P. Sanders: the old and new perspectives on Paul.
1. The Hellenistic Christian Paul: The Old Perspective on Paul
a. Paul as Hellenistic Christian
Paul, born in Tarsus, was heavily influenced by Hellenism and was a Hellenistic Jew. He was well-versed in
Greco-Roman literature and philosophies, and his writings reflect this influence. Despite his Hellenistic
background, Paul was a devout Jew, practicing a form of Judaism influenced by Hellenism.
After his encounter with Jesus on the road to Damascus, Paul became a Christian. His Hellenistic background
is evident in his use of the Septuagint, his Roman citizenship, and his Greek name, Paulos. His theology
reflects both Hellenistic and Jewish perspectives, leading to discussions among scholars about the Old and
New Perspectives on Paul. The Old Perspective is supported by Luther and the Reformers, while the New
Perspective is advocated by scholars like James D. G. Dunn, Krister Stendahl, E.P Sanders, and N.T. Wright.
b. The Old Perspective on Paul
The Old Perspective on Paul highlights his Hellenistic Christian background. Paul, educated in Tarsus, was
well-versed in Greek rhetoric, philosophy, and Hellenistic culture. His writings often reflect these influences.
This perspective suggests that Paul argued for justification through faith alone, not good works. It views
Paul’s transformation as a shift from advancing in Mosaic laws and meritorious deeds to concluding that
justification comes solely by grace through faith. Advocates of this perspective include Martin Luther, John
Calvin, and other Reformers.
c. Martin Luther’s view on Old Perspectives on Paul.
Martin Luther, a German friar, and church reformer, launched the Protestant Reformation with his 95 theses
in 1517. He advocated for justification “by grace alone through faith alone on the basis of Scripture alone,”
putting faith above everything else. Luther was critical of Catholicism’s emphasis on earning salvation,
leading him to interpret passages like Gal 2:15-16 as a claim that Christians are saved not by following Old
Testament laws, but by faith in Jesus. He viewed Judaism as an inferior system of unending laws that failed
to save the Jews, like his view of Roman Catholicism. This perspective, further developed by Bultmann in
his works, became the dominant Protestant theology of salvation and justification, and remains predominant
today.

15
 Jangmin 2024 (AICS)
The Lutheran Perspective on Paul highlights four key points:
1. Human nature, originally good, is now corrupted by sin, making humans incapable of pleasing God and
deserving of His condemnation.
2. Humans can only be justified by God’s grace through faith in Jesus Christ’s redemptive work, not by
their own deeds. Those justified by God receive His Spirit, enabling them to do good.
3. The Mosaic Law was partly given to make humans aware of their need for God’s grace.
4. Being justified by grace through faith leaves humans with no grounds for boasting before God.

2. The Jewish-Christian Paul: The New Perspective on Paul

Jewish Christians were Jews who accepted Jesus as the Messiah and remained culturally Jewish. They were
prominent in early Christianity but faced persecution from Jews who rejected Jesus. Tensions arose with
“Judaizers,” conservative Jewish Christians, due to Paul’s teachings on salvation by faith and Christ’s
sufficient redemption, which led some Gentile converts to adopt full Jewish practices.
The New Perspectives on Paul: The “New Perspective” on Paul (NPP) is a reinterpretation of Apostle Paul’s
letters, arguing that Paul was not against a legalistic Jewish culture, but was combating Jews boasting about
being God’s chosen people. Their works were to show they were God’s covenant people, not to earn
salvation.
a. Paul as a Christian: Paul, though never using the term “Christian,” often referred to his encounter with
the risen Jesus near Damascus and was passionate about spreading the gospel to Greeks and barbarians.
b. The Damascus Experience: Paul’s Damascus experience led him to believe in God’s salvation for all
humanity. After this experience, he saw Jesus as taking on the curse of the law, transforming it through
his death and resurrection, and thus becoming the means of liberating humanity from impending
judgment.
c. Mission to the Gentile: After his encounter with Jesus, Paul’s perspective changed, viewing Jews and
Gentiles as equal. He was committed to breaking barriers for the gospel. In Gal 1:16 and 1 Corinthians
9:21, he describes his call to proclaim the Gospel among the Gentiles. The revelation that Gentiles are
fellow heirs in Christ led to a radical change in Paul’s life, prompting him to undertake three major
missionary journeys. His vision of the Risen Christ transformed him into a significant missionary to the
Gentiles.
d. The Early Church Tradition: Paul’s understanding of Christ was shaped by early Christian traditions.
He inherited Apostolic traditions, reflected in his teachings (1Thess 1:10, Gal 1:3-4; 1cor 15:3-7),
adopted an early Christian Eucharistic formula (1cor 11:23-25), and used doxologies and hymns. His
confessional formulas like “Jesus is Lord” (1 Cor 12:3; Rom 10:9), “Jesus Christ” (1 Cor 3:11), and
“the Messiah” (Rom 9:5) were influenced by early Christian confessions. He also borrowed theological
terms like “Lord” and “Son of God.”
e. The Apostolic Experience: Paul’s concept of universal salvation developed when Jews rejected his
Gospel, but Gentiles accepted it. He felt indebted to Greeks and Barbarians (Rom 1:14) and realized his
calling to preach to the Gentiles (Gal 1:15-16), leading him to identify as the “apostle to the Gentiles”
(Rom 11:13).
3. Paul beyond the Hellenism/Judaism divide
Paul’s teachings transcended the divide between Hellenism and Judaism. While he was born a Jew and trained
in Jewish law, his conversion to Christianity led him to spread the Gospel to non-Jews, including those in the
Hellenistic world. He adapted his message to different cultures, bridging the gap between Jewish and
Hellenistic thought. His writings in the New Testament reflect this synthesis, containing elements of both
Jewish and Greek philosophy. This made Paul a pivotal figure in establishing Christianity as a religion that
was distinct from Judaism, yet deeply rooted in its scriptures and traditions. His work laid the foundation for
the spread of Christianity beyond the Jewish community to the wider Greco-Roman world.
4. Paul, an advocate of the ekklesial space of emancipation
Paul is often seen as an advocate for the ecclesial space of emancipation. This means he championed the idea
of the church as a place of liberation and freedom. He emphasized that in Christ, there is no Jew or Greek,
slave or free, male or female (Galatians 3:28), suggesting a vision of the church as a community where
traditional social barriers are broken down. His teachings on justification by faith also freed believers from
the constraints of the law, offering spiritual emancipation. Thus, Paul’s vision of the church was one of
inclusivity, equality, and freedom in Christ.
16
 Jangmin 2024 (AICS)

UNIT V. CREATIVE USE OF JESUS MOVEMENT IN PAULINE THEOLOGY

1. Paul and the person and work of Jesus Christ (Christology)
a. Paul’s Understanding of Jesus Before his Conversion
Before his conversion, Paul viewed Jesus as a false Messiah and blasphemer, in accordance with Jewish
beliefs. Jesus’ crucifixion was seen as a curse from God, a view shared by Jews and considered foolish by
Gentiles. Paul persecuted Jesus’ followers, believing them to be blasphemers. After his conversion, Paul’s
perspective on Jesus Christ radically changed.
b. Paul’s Understanding of Jesus After his Conversion
▪ Christ Crucified: Paul’s theology was centred on Jesus’ death and resurrection. His gospel focused on
the cross, viewing the crucifixion as the climax of Jesus’ messianic role. This was controversial to Jews
and Gentiles due to their views on crucifixion. However, for Paul, Jesus was the Messiah as the crucified
one. His understanding was that Christ’s death represented the death of all humanity. The significance of
Jesus’ death for Paul was often expressed through metaphorical images.
▪ A Sacrifice for Sin
In Paul’s theology, Jesus’ death is seen as an atonement for human sins. This concept, drawn from the
Day of Atonement rituals, suggests that Jesus’ death removes sin and purifies humanity. Paul presents
Jesus as a sin offering and a paschal lamb, signifying the end of humanity under the power of sin and
death. For Paul, Jesus’ death was the only way God could deal with sin and death. Those who identified
with Christ in his death were saved from their own death as a result of sin. Despite death being
inescapable, through sharing in Christ’s death, neither sin nor death would have the final say.
▪ Redemption
Paul uses ‘Redemption’ to describe the significance of Jesus’ death, viewing it as a gift of grace that
justifies humanity. This concept, seen in various passages, likens Jesus’ sacrifice to the ransoming of a
captive from slavery, drawing on the metaphor of slavery and the historical event of Israel’s liberation
from Egypt.
▪ Reconciliation
Paul uses the image of “Reconciliation” to describe Jesus’ death, suggesting that God reconciled the world
to Himself through Jesus. This implies a prior state of estrangement between God and humanity.
Key points include:
- Reconciliation is between God and the world, restoring the Creator-creature relationship.
- God actively seeks reconciliation, not as an angry opponent, but as the injured party.
- Through Jesus’ death, God forgives humanity’s transgressions.
- The message of reconciliation, centred on the cross, is the gospel’s core. Christ represents God in
effecting reconciliation, while apostles proclaim it.
- This idea extends to the reconciliation of all things, individuals, and groups (Jews and Gentiles) to God.
▪ Conquest of the Power
In Paul’s gospel, Jesus’ death and resurrection are depicted as a victory over all powers, ensuring nothing
can separate us from God’s love (Rom 8:31-39). This theme is implicit in Romans 8:31-39 and 6:7-10,
and explicit in I Corinthians 15:24-28 and Colossians 2:15. These passages emphasize the centrality of
Jesus’ death in Paul’s gospel and reject any alternative salvation scheme. Paul does not present Jesus as
a teacher but as the Son who, by becoming flesh, brought healing. The focus of salvation is entirely on
the cross and resurrection.
▪ The Pre-Existed One
Paul’s Christology emphasizes the pre-existence of Christ. In I Cor 8:6, Paul attributes a role in creation
to Jesus Christ, implying His existence before all things. This theme is further elaborated in Col 1:15-20,
where Paul identifies Christ with divine Wisdom, a concept from Jewish tradition. Wisdom, seen as God’s
firstborn in creation and the means through which all things were made, is now attributed to Christ. This
identification suggests that Christ, like Wisdom, is not separate from God but is God’s wisdom. The
significance of this identification is twofold: a) I Cor 8:6 - Paul suggests that Christ, who was crucified,
had been with God from the beginning. b) Col 1:15-20 - The pre-existence of Christ in the old creation
is effective for the new creation, establishing a balance between the old and new creations.

17
 Jangmin 2024 (AICS)

As Christ was the “image of God” in the first creation, so He is in the new. As all things were created “in
him,” so “in him all the fullness of God was pleased to dwell.” The divine intention was that “all things”
should be reconciled “through him” and “to him.”
▪ Jesus, the Resurrected One
Paul’s theology centralizes the resurrection of Jesus Christ, alongside His crucifixion. The cross and
resurrection are interdependent; without the resurrection, the cross is despairing, and without the cross,
the resurrection escapes reality.
The resurrection signifies:
o Jesus was declared ‘Son of God with power’ (Rom 1:4).
o Believers in Jesus have justification (Rom. 4:24-25).
o Jesus and His believers are vindicated from any charges (Rom. 5:9-10; 8:34).
o Jesus’ resurrection is the first fruit of the general resurrection (1Cor. 15:20-23). This, along with His
death, summarizes the Gospel (1Cor.15: 3-4).

2. Pauline Understanding of Salvation (Sin, Justification, Grace, Sanctification)

For Paul, “Salvation means person becoming save from the effect of sin that is death through God
justification & sanctification of sin.”
a. Sin: Missing the mark. (The power which draws human bring back to miss the mark.)
According Paul, Sin is seen as a personified power, which has many effects, (Romans 1:18-32)
Effect of Sin: 1. Miss directed religion (Romans 1:21)
2. Self-indulgence (unclean and dishonouring sexual activities that God created (Romans 1:23-27)
3. Sins
Origin of sin: According to Paul, sin is not there in the original creation. It entered through one man (Adam)
(Gen 3:1-15). The problem here is, Adam wanted to become like God.
Result of Sin: Death is the result of SIN (The wage of sin is death, Romans 6:23) Death, according to Paul,
is more than a physical effect. Death entered to the world through sin. (5:12)
b. Justification: Through the death and the resurrection of Jesus (Romans & Galatians)
Human beings become unrighteousness because of the effect of sin. However, God declares them
righteousness if they believe in Jesus who die and rose again.
(Paul’s theology emphasizes “Justification by faith,” a concept central to his teachings. This concept, explicit
in his letters to the Romans and Galatians, asserts that humans are justified not by works of law but by faith
in Jesus Christ. The righteous God justifies the unrighteous through their faith in Christ’s death and
resurrection. Paul’s reference to “works of the law” particularly means circumcision, a practice demanded
by Jewish Christians from Gentile Christians. Justification, for Paul, is not through circumcision but through
faith in Christ. Justification is not a one-time act of God, but an ongoing process where God continues to
exercise his justifying righteousness. It signifies acceptance by God, bestowing peace on those who were
enemies, and acceptance into a relationship with God characterized by grace. It allows Gentiles to experience
the blessings promised to Abraham)
c. Grace: Paul interpreted salvation and Christian life as being in Christ and living in Christ. He
recognized that the basic need of man is salvation. However, some scholars argue that the hyper grace
teaching emphasizes on the gospel and the finished work of Jesus Christ, which they believe is
misunderstood.
Only through grace, God created a way of salvation through His Son, Jesus Christ, sending Him to the world
to save human kinds.
In Pauline theology, “grace” (charis) is a key concept, representing God’s initiative in the salvation process.
It signifies not only God’s past act of initiating faith but also the ongoing divine enablement. Paul’s
understanding of grace draws from Old Testament terms “chen” (grace, favour) and “chesed” (gracious
favour, loving kindness, covenant love). Paul preferred “charis” as it combines the unilateralness of “chen”
and the lasting commitment of “chesed.”

18
 Jangmin 2024 (AICS)

Paul’s grace theology has several features:

1. The terms “gift” (dōrea) and “as a gift, undeservedly” (dōrean) are usually linked with “charis”,
indicating grace given by God.
2. “Grace” is a dynamic concept, overlapping with “power” and “Spirit” in Paul’s usage, describing the
dynamic experience of being embraced by God.
3. Unlike contemporary usage where “charis” is used in plural, Paul’s usage is singular, reflecting that
grace has a single source (God) and a single focal expression (the redemptive act of Christ).
4. The idea of reciprocity, central to the Greco-Roman world and attached to human “chesed” in the OT,
is left behind in Paul’s theology. Grace remains God’s wholly generous and undeserved action from
beginning to end.
5. In Paul’s theology, grace (charis) begets grace. It comes to fuller expression as charisma, a gift to the
community for the common good (1 Cor. 12:7). The divine grace in Christ is fully recognized when the
recipient becomes a vehicle of that same grace to others (2 Corinthians 8-9). Thus, God’s grace is
expressed not only in individual salvation but also in community building.

d. Sanctification: Paul's understanding of “sanctification” refers to the act of being cleansed and
dedicated to God. It is linked to the holiness of God and the need for sinful humans to be sanctified
to approach Him. The suffering, death, and resurrection of Jesus Christ serve as a sanctification for
believers. Through these events, believers are sanctified ‘once and for all,’ allowing them to approach
the holy God. This concept is encapsulated in I Corinthians 1:30 and 6:11.

3. Pauline Understanding of the Messianic Age (Eschatology)

Paul’s eschatology, or understanding of the messianic age, is deeply intertwined with his conception of the
Messiah, Jesus Christ. He believed that the appearance of Jesus as the Messiah marked the beginning of a
new age. This new age, or the coming aeon, has begun to enter into the actual experience of the believer.
Paul’s apocalyptic message had four key components:
1. Jesus is the Messiah.
2. His death and resurrection inaugurated the new age.
3. Salvation is entered into by faith, not obedience to the law.
4. The Gentiles are called to salvation.
Eschatology, in Paul’s view, is defined as the cosmology of the age to come and all traces of that age in the
current age. His understanding of the current world, the world to come, and their relation is determined by
his eschatology.
In essence, Paul’s eschatology is about the transition from the present age to the age to come, brought about
by the death and resurrection of Jesus Christ. This transition is experienced by believers through faith,
marking their entry into the new, messianic age.

4. Pauline Understanding of the Holy Spirit (Pneumatology)

Paul’s pneumatology, or understanding of the Holy Spirit, is a crucial aspect of his theology. He viewed the
Holy Spirit as a divine person, not a mere force or influence.
Here are some key points of Paul’s Pneumatology:
1. Personality and Deity of the Holy Spirit: Paul affirmed the personality and deity of the Holy Spirit.
The Holy Spirit is not an impersonal force, but a person who is part of the Godhead.
2. Work of the Holy Spirit: The Holy Spirit plays a vital role in the life of believers. He is the source of
spiritual life, the one who sanctifies, and the one who empowers believers for service.
3. Relation to Christ: The Holy Spirit is closely associated with the work of Christ. Through the Spirit,
believers are united with Christ, and the benefits of Christ’s redemptive work are applied to them4.
4. Role in Salvation: The Holy Spirit is instrumental in the process of salvation. He convicts of sin,
righteousness, and judgment. He also regenerates, seals, and indwells the believer.
5. Gifts of the Spirit: Paul taught about the gifts of the Spirit, which are abilities given by the Holy Spirit
to believers for the building up of the church.
6. Fruit of the Spirit: The Holy Spirit produces moral and ethical qualities in the life of the believer,
which Paul refers to as the fruit of the Spirit.

19
 Jangmin 2024 (AICS)

Therefore, Paul’s pneumatology presents the Holy Spirit as a divine person who is actively involved in the
life of the believer and the church, working to accomplish God’s purposes.

5. Pauline Understanding of Human Person (Anthropology)

Paul’s anthropology is central to his theology, emphasizing the impact of divine revelation and grace on
humans. Two key terms in Paul’s anthropology are “body” (sôma) and “flesh” (sarx)
a. In Pauline anthropology, “sôma” is a key term referring to the human body. However, it is not limited to
the physical body. Paul uses “sôma” to denote the whole person in relation to their environment, a concept
that could be termed “embodiment.” This embodiment is the means by which individuals interact with
the world and each other. While Paul sometimes uses “sôma” to refer to physical functions or presence,
he also uses it to convey a richer meaning of embodiment. For instance, in 1 Corinthians 6:13-20, Paul
speaks of the body as a member of Christ and as a temple of the Holy Spirit, emphasizing that the body
is not just physical but represents the whole person in their relationship with God and others. Thus,
“sôma” in Paul’s usage signifies not just the physical body, but the embodied “self” in its social and
spiritual dimensions.
b. In Paul’s anthropology, “sarx” (flesh) is a key term with a wide range of meanings. It can refer to the
physical body or kinship, embody the concept of human weakness and mortality, and denote a state of
inadequacy in contrast to a superior realm. It gains a moral connotation when it refers to the inability of
the flesh to justify or please God, and it becomes the sphere of sin’s operations. When contrasted with
“pneuma” (Spirit), the negative force of “sarx” is highlighted, often seen as a source of corruption and
hostility to God. Paul uses phrases like “kata sarka” (according to the flesh) and “en sarki” (in the flesh)
to denote morally culpable social living and the inescapable condition of human existence, respectively.

6. Pauline Understanding of Mission to the Jews and Gentiles (Missiology)

Paul’s mission to Jews and Gentiles is best understood by analyzing information from both Acts and his
letters. If contradictions arise, preference is given to his letters. However, when the two sources correspond,
they can be seen as mutually confirming. This approach helps highlight key points in Paul’s understanding
of his mission to both Jews and Gentiles.
Paul’s mission to Jews and Gentiles, as depicted in Acts and his letters, can be summarized as follows:
a) Paul was called to be an apostle to the Gentiles, either on the road to Damascus or in the Temple of
Jerusalem. This call was recognized by church leaders in Jerusalem early in his ministry.
b) Despite his call to the Gentiles, Paul initially targeted Jews in his mission, visiting Jewish synagogues
in various cities.
c) When faced with opposition and rejection from the Jews, Paul turned to the Gentiles, as seen in the
incident in Pisidian Antioch.
d) Even after declaring his mission to the Gentiles, Paul continued to preach to Jews in various cities.
e) However, Paul primarily preached to the Gentiles after the Pisidian Antioch incident, expressing his
conviction of being an apostle to the Gentiles.
f) Paul believed the gospel is the power of God’s salvation for everyone who has faith, first to the Jews
and also to the Greeks.
g) Despite his mission to the Gentiles, Paul maintained a deep concern for his people, the Jews, as
expressed in his letter to the Romans.
From the above fact, Paul’s understanding of mission can be summarized as follows:
a. Paul recognized Jesus as the saviour for all believers, both Jews and Gentiles.
b. He believed that salvation comes only through faith in Jesus Christ.
c. He felt called to preach to the Gentiles, likely after his encounter with Jesus or during meditation in the
Jerusalem Temple.
d. Initially, he preached to the Jews due to his deep concern for them, despite their usual rejection of his
message.
e. He then turned to the Gentiles, fulfilling his specific call, and establishing many churches.
f. Despite focusing on Gentiles, he continued preaching to Jews when possible and maintained a deep
concern for them, even wishing to sacrifice his own salvation for theirs (Romans 9:3).

20
 Jangmin 2024 (AICS)

7. Pauline Understanding of Church (Ecclesiology)

Paul’s understanding of the church, as seen in his letters, can be briefly discussed as the church of God, a
community without cult, the body of Christ, a charismatic community, and a community which grows out of
the shared experience of the Spirit.
a. The Church of God
In Paul’s writings, ‘Ekklesia’ (church) refers to groups meeting in Christ’s name, drawing from Israel’s self-
identity, and implying continuity with “the assembly of Yahweh” or “the assembly of Israel.” Paul conceived
“the assembly of God” as being manifested in many different places simultaneously, including churches in
individual houses. Despite the continuity with “the assembly of Yahweh,” Paul typically thought of the
church as a local entity, not a worldwide or universal one. He did not think of “in church” as “in a building,”
but rather of Christians coming together to be church, as church. For Paul, it was only as a gathering, for
worship and for mutual support, that they could function as “the assembly of God.”
b. Community without Cult
Paul views the church as a non-cultic community. He uses “sacrifice” and “worship” to imply that believers
should offer themselves in their daily relationships, not through cultic rites. He refers to believers as “the
temple of God” and sees all believers as priests offering their bodies as a sacrifice. He also mentions that
everything is clean because “the earth is the Lord’s and everything in it,” indicating that removal of impurity
no longer depends on a cultic rite. Paul sees the new Christian assemblies as an extension of the assembly of
Yahweh, but without the cultic features of Israel’s temple cult, and without any special order of priests.
c. The Body of Christ
Paul’s understanding of the church includes viewing it as the body of Christ, a metaphor used to express the
unity of a community despite its diverse members. This concept shifts from the traditional view of the people
of God as Israel to a body defined by its relation to Christ. The identity of the Christian assembly as a “body”
is determined by their common allegiance to Christ, not by geographical location or political allegiance. This
implies that potential factional differences can be transformed into necessary cooperation when this common
allegiance is prioritized.
d. Charismatic Community
Paul’s concept of the body of Christ is a charismatic community, as detailed in Romans 12:4-8, 1 Corinthians
12:4-27, and Ephesians 4:7-16. The term “charism” is key in Pauline theology, denoting the result of gracious
giving, or the concrete materialization of God’s grace. It is used to summarize Christ’s accomplishments,
gifts bestowed on Israel, and blessings to believers. The term also refers to the function of a body member,
contributing to the whole. Other synonyms like “phanerosis” and “pneumatikon” indicate that charism is the
manifestation of the Spirit for the common good. Paul emphasizes unity in diversity in his concept of the
charismatic community.
e. Community that Grows out of the Shared Experience of the Spirit
Paul’s concept of the church is a community growing from the shared experience of the Spirit, not just
common congregation membership. This is expressed as “koinōnia pneumatos”, often translated as
“fellowship of the Spirit”. However, a more accurate translation is “participation in the Spirit.” This shared
spiritual experience forms the bond of mutual understanding and sympathy among believers.

8. Pauline Use of the Last Supper Tradition (Sacraments)

Paul’s theology of the Lord’s Supper is distinctive to the Christian tradition, not derived from other religions.
He received and passed on the tradition of the Last Supper to the Corinthians, as recorded in the synoptic
gospels. The Luke/Paul version is likely closest to the original form.
Paul’s theology of Lord’s supper:
1. Spiritual food
In I Corinthians 10:3-4, Paul says that the Israelites in the wilderness “ate the same spiritual food and all
drank the same spiritual drink.” This passage provides evidence that (some of) the Corinthians were assuming
that their participation in the Lord’s super was sufficient to ensure them of salvation. Paul uses the analogy
of the food and drink provided miraculously for the Israelites in the wilderness to point out the Corinthians’
mistake. If the Israelites had been so favoured, and yet were struck down in the wilderness” (10:5) by reason
of their lust, idolatry, sexual license, and complaining (10:6-10), the Corinthians ought to take due note
(10:11-12).
21
 Jangmin 2024 (AICS)

Here, Paul uses general words for “food” and “drink” (brōma and poma). So, he was thinking of a larger
meal not specifically of the bread and cup (artos and potērion) of the Lord’s Supper (10:16-17). And Paul’s
rebuke of the Corinthians’ views suggests that “spiritual” (pneumatikos) was a term of which they were
particularly fond of and which Paul introduced for this reason.
What Paul means by “spiritual” is not clear. Corinthians may mean it in the sense “conveying the Spirit.”
The echo of the wilderness miracles suggests the thought of “given from or belonging to the realm of the
Spirit. But nothing of what Paul says here or elsewhere implies this. Paul’s subsequent equation of “spiritual”
with “charism” suggests that Paul is talking about the food and drink as the effect of grace (“means of grace”),
just like the charism of word or deed.
2. Sharing in the One Body
For Paul, sharing in the Lord’s Supper is sharing in the one body (I Cor 10: 16-17; 11:24, 27, 29). This is
striking because he understands the church as also the body of Christ. Paul’s main concern here centred on
the bread and the cup as the primary expressions of the unity of the congregation and as means to that unity
when properly celebrated. His emphasis was not just on the one bread and one cup, but on the sharing of the
one bread and the one cup (10:16-17). It was the fact that they partook of the one bread and the one cup
together which made “the many” “one body,” which marked and constituted their oneness as Christ’s body.
So, the reason is two-fold: “Because there is one bread, we though many are one body, for we all partake of
the one bread” (10:16-17). This is affirmed by another logic that eating from a common sacrificial source
made those who ate 3 partners in the alter (10:18). The thought connection in 10:16-17 was: one bread –
shared – one body.
Paul emphasizes not just coming together, but coming together to eat. He criticizes the Corinthians’
individualistic and exclusive practices, as they were not truly sharing their food or coming together for the
Lord’s Supper. A supper without shared bread and cup is not the Lord’s Supper. Paul also warns that casual
eating and drinking without considering others could have serious spiritual and physical effects. The sharing
of one bread and one cup, constituting and expressing the one body, is crucial. Paul’s view encompasses a
whole meal, including bread and wine.

3. Christology
Paul identifies Christ as the spiritual rock providing water to Israel in the wilderness, but not the source of
spiritual food. He often refers to the body of Christ, emphasizing the communal relationship in the Lord’s
Supper. The shared meal is hosted by the Lord, similar to meals in Sarapis’ name or Yahweh’s sacrificial
meals. The phrase “This is my body” is as ambiguous as the earlier mention of spiritual food. Paul uses the
Lord’s Supper to bind the tension between the present and the future. The self-giving nature of Jesus’ death
should prevent selfish behaviour during the meal. The Lord’s Supper requires mutual responsibility and
concern for one another. Abusing the Lord’s Supper invites judgment, and recognizing the difference between
proper and improper celebration can avoid condemnation.

9. Pauline Ethics
Paul’s moral teachings are currently debated, with views influenced by one is understanding of the Bible’s
authority. Some venerate Paul’s teachings as a “Sacred Cow,” seeing them as timeless truths, while others
dismiss them as a “White Elephant,” considering them obsolete. Both views are flawed. The Sacred Cow
view may lead to irrelevant or inappropriate requirements, while the White Elephant view dismisses Paul’s
relevance to modern issues like overpopulation, world hunger, and environmental concerns. It is crucial to
understand Paul’s teachings in their original context and their function within his theological perspective,
then interpret their meaning for our time.
1. Paul’s Ethical Teaching
In 1 Corinthians 7, Paul discusses sex, marriage, and divorce. He emphasizes the equality of partners in
marriage, mutual respect, care, faithfulness, and sexual satisfaction. He underscores the importance of a
relationship characterized by holiness and honour. Paul acknowledges that individual circumstances may
vary, advocating for flexibility in decisions about marriage, separation, and remarriage. His teachings aim to
promote good order and undivided devotion to the Lord. He insists on monogamy, fidelity within marriage,
and no permanent abstention from sex.

22
 Jangmin 2024 (AICS)

2. Homosexuality
Paul’s epistles use the Greek words “malakoi” and “arsenokoitai” to refer to passive and active partners in
male homosexual intercourse. He condemns homosexual practices, aligning with secular moralists, rabbis,
and Hellenistic Judaism of his time. However, he does not provide direct teachings on homosexuality to his
churches, so his letters do not offer specific answers for modern questions about homosexuality in the church.
Paul views homosexual practice as a perversion of the natural order and a sign of pagan idolatry. He believes
it represents rebellion against the Creator, surrender to lust, debasement of one’s identity, and exploitation of
others. While it is no longer universally accepted that homosexual conduct inherently involves these issues,
any relationship, homosexual or heterosexual, involving these issues stands under judgment.
3. Women in the Church
Paul’s view on women in the church, as seen in his letters, is that there is no male or female in Christ Jesus.
This principle, based on believers’ common dependence on God’s grace and their incorporation into Christ,
transforms their existence in the world. Paul not only affirmed this principle in words but also in practice,
with women among his closest associates and prominent leaders in his churches.
4. Christian and the Governing Authorities
In Romans 13:1-7, Paul’s teachings on Christians and governing authorities are as follows:
a. Authority is not intrinsic but entrusted, with all authority coming from God.
b. Governing authorities, described as God’s “servants” and “ministers,” are accountable to God.
c. Authorities exist to serve the good of the governed, supporting those who do good and restraining evil,
thus upholding law and justice.
d. A Christian’s subjection to authorities is secondary to obedience to God’s will. This is inferred from the
context and content of Romans 13:1-7.

10. New Creation/ New Humanity Vision of Paul

Paul’s vision of “New Creation” or “New Humanity” is a fundamental concept in his teachings. He saw the
advent of Christ and his resurrection as the beginning of a new creation, a new kind of humanity. In this new
creation, the old distinctions, and divisions of the world, such as Jew/Gentile, slave/free, male/female, no
longer mattered (Galatians 3:28). Everyone who is in Christ is a part of this new creation (2 Corinthians
5:17). This vision emphasizes transformation, unity in diversity, and the breaking down of old barriers. It
encapsulates Paul’s hope for a redeemed and reconciled humanity in Christ.

11. Pauline Use of Scripture (Pauline Hermeneutic)

Pauline hermeneutics, or Paul’s interpretation of Scripture, is a significant aspect of his teachings. It goes
beyond mere proof-texting or apologetics, incorporating more subtle hermeneutical considerations.
Paul’s use of Scripture can be categorized into three main forms: citations, allusions, and narrative
summaries. Citations are scriptural statements identified by an introductory formula, such as ‘as it is written’
(Rom 1:17, 4:17, 8:36; 1 Cor 1:31; 2 Cor 8:15).
Paul’s hermeneutics can be described within the context of the reinterpretation of Scripture by one who has
received divine revelation concerning Christ while also subscribing to the traditions of Israel. With a
necessarily free and creative hermeneutic, Paul establishes a true dialogical relationship between Scripture
and his interpretation thereof in the light of Christ.
His encounter with the risen Christ opened his eyes to a new way of reading Scripture: as speaking about and
pointing towards Jesus. His particular interpretation of the Abrahamic narrative thus only makes sense when
it is seen as operating in support of this belief. By using the Pauline hermeneutic, the Abrahamic narrative is
opened up to reveal a wealth of interpretations, each reflecting God’s faithfulness and witnessing to the
Gospel of Jesus Christ.

23
 Jangmin 2024 (AICS)

UNIT VI. CONTEMPORARY RELEVANCE OF PAUL

1. Paul and Women, (1 Cor. 11.2-16)
In 1 Corinthians 11:2-16, Paul addresses the roles and appearances of men and women in the context of
worship. Here are the key points:
a. Cultural Respect: Paul calls for men and women to respect culturally relevant gender markers like head
coverings, hair lengths, and hairstyles as a way of honouring God and each other.
b. Interdependence: He emphasizes the interdependence between men and women, using the metaphor of
“head.” He explains that Christ is the head of every man, the man is the head of a woman, and God is the
head of Christ.
c. Role of Women: Women, like men, are seen as active participants in worship, praying and prophesying
in the assembly. This suggests that women held significant roles in the early church.
d. Unity in Diversity: Paul employs the “point of origin” imagery to emphasize the essential unity between
men and women. He explains that both women and men come from God, even though the man was
created first and the woman was taken from him.
e. Mutuality: The passage reflects Paul’s recurring theme of mutuality and his vision of a new creation
where traditional social barriers are broken down.
This passage is often interpreted in various ways, and it is important to consider the cultural and historical
context in which it was written. It reflects Paul’s efforts to guide the early Christian community through
complex social and religious issues.

2. Paul and Empire and State (Romans. 13)

In Romans 13, Paul discusses the relationship between Christians and state authorities.
Here are the key points:
a) Authority Instituted by God: Paul’s primary justification for obeying governing authorities is that they
are instituted by God. To oppose them would mean opposing God, and to withdraw from them would
mean refusing God’s will.
b) Civil Obedience: Paul argues that Christians should respect and obey the ruling powers of the
government. This is seen as a part of their Christian duty.
c) Avoidance of Anarchy: Paul saw the alternative to governing authorities as anarchy and chaos. He
believed that order in society was necessary and that it was maintained through these authorities.
d) Contextual Interpretation: It is important to note that Paul’s admonition in Romans 13 is not a full and
exhaustive analysis of the relationship between all Christian citizens and every form of human
government for all time. It should be interpreted in its historical and cultural context.

3. Paul and Slavery (Philemon)

In the book of Philemon, Paul addresses the issue of slavery in a subtle and transformative way.
Here are the key points:
a) Onesimus and Philemon: Onesimus, a slave, had wronged his master Philemon and run away. He met
Paul in Rome, where Paul was in prison, and became a Christian. Paul wrote a letter to Philemon, a
Christian leader, about how to receive Onesimus.
b) Undermining Slavery: Paul did not directly attack the institution of slavery, which was deeply ingrained
in the Roman society. Instead, he undermined it by changing the dynamics of the relationship between
Philemon and Onesimus.
c) Equality and Brotherhood: Paul asked Philemon to receive Onesimus not as a slave, but as a brother in
Christ. He emphasized the spiritual equality of all believers, regardless of their social status.
d) Appeal over Command: Paul chose to appeal to Philemon’s love and sense of justice, rather than
commanding him to free Onesimus. This approach reflected the Christian principle of freedom and
mutual love.

24
 Jangmin 2024 (AICS)

e) Transformative Approach: Paul’s letter to Philemon illustrates his transformative approach to social
issues. Instead of directly confronting the institution of slavery, he worked to change attitudes and
relationships, which could eventually lead to social change.

4. Paul and Culture

Paul’s interaction with culture is a significant aspect of his teachings and ministry.
Here are some key points:
a) Understanding of His World: Paul understood that the world he inhabited was made by God and was
good, but sin had entered in and profoundly affected the thinking and living of fellow human beings.
b) Engaging with Culture: Paul provides a model for engaging with the culture of his day. He was aware
of the cultural norms and practices of both the Jewish and Gentile communities.
c) Contextual Theology: Paul is seen as a contextual theologian, offering examples of doing theology for
diverse Christian communities. His letters are case studies in the contextualizing of the gospel.
d) Cultural Flexibility: Paul distinguished between behaviours, practices, and beliefs which were merely
cultural and those things which were in direct opposition to the gospel of Christ.
e) Inculturation of the Gospel: Paul’s letters reflect his efforts to inculturate the gospel, that is, to present
it in a way that was relevant and understandable to different cultures.
f) Change and Growth: As a Jew, Paul was keenly aware of the culture of the Jewish people and their
customs, but recognized growth was necessary for his people to follow Jesus Christ.
To sum up, Paul’s approach to culture was one of understanding, engagement, and transformation. He
navigated cultural norms and practices with wisdom and flexibility, always with the aim of advancing the
gospel of Christ.

5. Paul and Poverty

Paul’s teachings in the New Testament provide insights into his views on poverty:
a) Sharing and Generosity: Paul advocated for the principle that everyone should have what they need and
share what is left over with those in need. This principle determined economic relationships among
believers.
b) Contentment: Paul expressed contentment whether he was poor or affluent. He accepted poverty as a
persecuted apostle of Christ, knowing that God had put him in that position.
c) Reciprocal Exchange: Paul commended generosity among believers, including the poor. He recognized
that the poor often participate in networks of reciprocal exchange.
d) Concern for the Poor: In his letter to the Corinthians (2 Corinthians 8.1–15), Paul configures giving and
‘wealth’ in relation to the Macedonians and Corinthians as contributors to the Jerusalem collection. He
presents a striking image of the Macedonians who, in their poverty, were ‘rich’ in their unreserved
commitment to the collection.
e) The Role of Grace: Paul’s teachings suggest that the grace of the Christ-event transforms its beneficiaries
into givers, rich in multiple forms of generosity, including material gift.

6. Pauline Understating of Economic Mutualism (1 Corinthians 16, II Corinthians. 8-9)

Paul’s understanding of Economic Mutualism, particularly in 1 Corinthians 16 and II Corinthians 8-9, is a
significant aspect of his teachings:
a) Economic Mutualism: The economic and cultural circumstances of Pauline congregations called for
Economic Mutualism in forms of Reciprocity among the members of the regional congregation.
b) Collection for Jerusalem: In his letters to the Corinthians, Paul discusses the collection for the saints in
Jerusalem, which is an example of economic mutualism. He persuades the Corinthian congregation to
contribute generously to this collection.
c) Father-Son Relationship: Paul’s teachings on ethical issues and issues of Reciprocity and Economic
Mutualism in 1 Corinthians were written on the premise of a father-son relationship.

25
 Jangmin 2024 (AICS)

7. Paul and Jewish-Christian Cultural Nationalism (Galatians and II Corinthians. 10-13)

Paul’s letters to the Galatians and Corinthians provide insights into his views on Jewish-Christian Cultural
Nationalism:
a) Galatians: In the book of Galatians, Paul addresses the issue of Jewish-Christian Cultural Nationalism
by emphasizing that faith in Christ transcends cultural and ethnic boundaries. He argues that, in Christ,
there is neither Jew nor Greek, indicating a new identity that surpasses nationalistic or ethnic identities.
b) II Corinthians 10-13: In these chapters, Paul defends his apostolic authority and ministry against those
who question it. He emphasizes that his authority comes from Christ and is exercised for building up the
church. This can be seen as a response to a form of Jewish-Christian Cultural Nationalism that sought to
undermine his authority and the universal message of the gospel.
c) Cultural Nationalism and the Law: Paul’s teachings often challenged Jewish-Christian Cultural
Nationalism, particularly its emphasis on the observance of the Mosaic Law. He argued that justification
comes through faith in Christ, not through the works of the law.
d) Unity in Christ: Despite the cultural and ethnic diversity of the early Christian communities, Paul
consistently preached the unity of all believers in Christ. This teaching challenged cultural nationalism
by emphasizing a common identity in Christ that transcends cultural and ethnic boundaries.
To sum up, Paul navigated the complexities of Jewish-Christian Cultural Nationalism by emphasizing faith
in Christ, defending his apostolic authority, challenging the overemphasis on the law, and promoting unity
among believers.

8. Pauline and Ecology (Romans. 8)

In Romans 8, Paul presents a vision of creation that is deeply interconnected with humanity and the divine.
Here are the key points:
a) Creation Groaning: Paul describes creation as “groaning” in anticipation of the revelation of the
children of God (Romans 8:19-22). This suggests that creation itself is affected by sin and is awaiting
redemption.
b) Future Glory: Paul contrasts the present suffering of creation with the future glory that will be revealed.
This future glory includes not only humanity but also the rest of creation.
c) Hope for Creation: Despite the present suffering, Paul affirms that creation has hope. The liberation of
creation is intimately tied to the liberation of humanity.
d) Interconnectedness: Paul’s vision in Romans 8 underscores the interconnectedness of God, humanity,
and the rest of creation. It suggests a holistic view of salvation that includes all of creation.
e) Ecological Ethics: Paul’s concept of σῶµα provides a distinctly Pauline contribution to environmental
ethics. It highlights the theological and exegetical problems posed by recent environmental approaches
to Paul, especially Romans 8:19-23.
To sum up, Romans 8 presents a vision of creation that is in bondage to decay but has the hope of liberation
and future glory. It underscores the interconnectedness of creation and humanity, providing a foundation for
a Pauline ecological ethic.

UNIT VII. EXEGESIS

Texts for Exegesis (English)
1. Rom. 3.9-31; 5:1-21; 11.1-12 5. I Thess. 4.13-18
2. I Cor. 1.18-31; 10.1-13; 14:26-33; 15.20-28 6. Eph. 2.11-22;
3. II Cor: 4:7-18: 5.16-21 7. Phil 2:1-11; Col 1:15-20
4. Gal. 3.15-27 8. I Tim 3:1-16
EXEGESIS HI EIMACHEH’IN KIBOL’UTE
Texts for Exegesis (Greek)
1. Rom 5:1-21 5. I Thess 4:13-18
2. I Cor. 14:26-33; 15:20-28 6. Eph 2:11-22
3. II Cor 5:16-21 7. Phil 2:1-11
4. Gal 3:15-27 8. Col 1:15-20
26