Download Paul's Missionary Vision: Evangelism and Interpretation Towards Jews and Gentiles and more Study notes Theology in PDF only on Docsity!
Introduction The apostle we know as Paul began this life with the name of Saul. Paul was of a Jewish background and likely born to prosperous and religiously faithful parents in the city of Tarsus, which is in modern- day south-central Turkey. Tarsus was a busy port city and a vibrant part of the Roman Empire at the time. The Book of Acts makes the case that Paul was born a Roman citizen, although scholars still debate this fact. Paul is a figure of monumental significance in Christian history and theology. Almost half of the books of the New Testament are said to be written by him (thirteen out of twenty- seven), and more than half of the book of Acts is devoted to recounting his exploits. He was responsible not only for expanding the Christian movement numerically and geographically but also for extending it along ethnic lines (through the inclusion of Gentiles). This paper would focus more on Paul’s evangelistic vision and creative interpretation towards the Jews and Gentiles during his missionary movements.
1. Life of Paul One of the most remarkable things about the life of Paul is how little we really know about him and how little he tells us about his life. How is it possible for a man so little given to self-confession to emerge as such a distinct and clear person from his letters and to convey such an intense personal identity to us?^1 Though we cannot state with perfect accuracy the date either of the birth or death of the great Apostle of the Gentiles, both may be inferred within narrow limits. When he is first mentioned, on Stephen's martyrdom, he is called young man^2 , and when he wrote the Epistle to Philemon, he calls himself Paul the aged.^3 1.1. Early Life Born in Tarsus to Jewish parents, Paul (also known as Saul) was a zealous follower of the Lord (Yahweh) and of the law (Torah). Paul's letters do not mention his birthplace, but Acts identifies Tarsus in Cilicia as his place of birth, a detail that most scholars accept despite debates on Acts' historical accuracy. Paul refers to himself solely by his Greek name in his letters, but Acts notes that he was also called Saul. He describes himself as a "Hebrew of Hebrews" from the tribe of Benjamin (Phil 3:5) and possibly the son of a Pharisee (Acts 23:6). His circumcision on the eighth day underscores his Jewish upbringing. Theologian Jerome suggested that Paul's family was taken to Tarsus as Roman prisoners of war from Gischala in Judea. Acts claims Paul held dual citizenship in Tarsus and Rome, though modern scholars debate this, noting that "citizen" in Acts could mean a resident or organizational member rather than a full citizen. Paul might have inherited Roman citizenship from his family. There is disagreement over whether Paul was educated in Jerusalem under Gamaliel (Acts 22:3) or in Tarsus, with some scholars attributing his background to a Hellenistic environment rather than a strictly Jewish one. Paul's letters reflect his Jewish heritage but also reveal his revaluation of Jewish customs in light of his encounter with Christ and his mission to the Gentiles. This duality highlights his identity as a Diaspora Jew navigating both Jewish and Hellenistic influences.^4 (^1) The Triumph of God in Life and Thought, J. Christiaan Beker, ISBN 0-8006-1811-4, page 3 (^2) Acts 7: (^3) Page 13, THE LIFE AND WorK OF ST. PAUL, F. W. FARRAR, D.D., F.R.S (^4) Thinking through paul an intro to his life, letters and theology, Bruce W longnecker, todd d still, : ISBN 978 – 0
- 310 – 41950 – 1, Page 30-
1.2. Paul’s Dispersion Background During the time of Jesus and Paul, millions of Jews lived across the Roman Empire, with an estimated global Jewish population of 3 to 8 million. Approximately two-thirds of these Jews resided outside of Palestine, where they were significantly influenced by non-Palestinian cultural forces. Paul was born into such a Diaspora Jewish family and was partly raised in this environment, reflecting the blending of Jewish traditions with the broader cultural influences of the Roman Empire.^5 1.3. Persecution of the Church
Paul's initial relationship with the Christian movement was as a fervent persecutor, a role he
repeatedly acknowledged. While some speculate that this persecution may have occurred in
Hellenistic communities like Damascus, the evidence points to Jerusalem and its vicinity as
the primary location. During the early days of Christianity, the church was preeminently
centered in Jerusalem, as noted in Galatians 1:23, where the churches in Judea recognized
Paul as a former persecutor turned proponent of the faith.
Paul’s zealous opposition stemmed from his dedication to the traditions of Moses, making
him intolerant of any perceived threats to these customs. Unlike Gamaliel, who advocated
patience, Paul’s zeal drove him to take a much harsher stance against the Christian
movement, reflecting his uncompromising commitment to preserving Jewish traditions.^6
1.4. Conversion of Paul
On the road to Damascus, Saul underwent a profound transformation while pursuing
Hellenist Christians who had fled Jerusalem due to severe persecution. This event marked a
significant turning point in his life. There are three accounts of this event in the New
Testament: the main one in Acts 9:1–25 and two others in Acts 22:1–12 and Acts 26:9–20.
Scholars debate whether the account in Acts 9, written by the author of Acts, or Paul's own
narrations in Acts 22 and 26, should be considered more reliable. The accounts show minor
discrepancies. In Acts 9:7, Paul's companions "saw no man," while in Acts 22:9 and Acts
26:16, they witnessed a "shining light." Acts 26 also specifies that the voice Paul heard spoke
in Hebrew. Additionally, Acts 9 states that the companions stood still, whereas Acts 26 says
they fell to the ground, with Acts 22 offering a less specific description. Despite these
differences, all accounts agree on the transformative nature of Paul's encounter with the risen
Christ.^7
2. The Pauline Mission: PROCLAIMING A MAGNIFICENT GOD MAGNIFYING GOD IN CHRIST WAS the animating principle of Paul’s life and the foundational principle of his theology. Scholars rarely, however, consider Paul’s missionary focus when explaining his theology. Perhaps the missionary focus of the Pauline writings is not attractive because most scholars are not missionaries, and perhaps some of us have even forgotten about how important evangelism was to Paul. Paul’s primary aim was not to leave an epistolary legacy in which subsequent generations would marvel at his theological system. He was a missionary who wrote letters to churches to sustain his converts in their newfound faith. He saw himself as a missionary (^5) Page 13, Paul The Apostle, Missionary, Martyr, Theologian, Robert E, ISBN-13: 978-0-8024-6325- (^6) 66-69, Paul Apostle of the Heat Set Free, F. F. Bruce, ISBN 1-84227-302- (^7) 63,64., PAUL the APOSTLE of JESUS CHRIST, His life and Works, His Epistles and Teachings, F. C. BAUR, ISBN 1-56563-899-
Paul’s Mission to the Gentiles
The Gospels, Acts, and Paul's letters emphasize the risen Christ as central to the message of salvation for all nations. Paul's mission became a pivotal moment for the church to spread this message globally, presenting Jesus as the Second Adam, whose sacrifice redeems humanity from inherited sin. Paul believed it was his duty to introduce Gentiles to Jesus’ redemptive love, helping them understand that through Christ, all can become children of God and heirs to His Kingdom. Paul’s mission contributed to God’s original plan for the nations, and he viewed the responsibility of spreading the gospel as a task for all believers, not just himself.^15 Paul’s Mission Goals and Strategy to Reach the Gentiles^16
Paul’s Initial Mission : Paul and his colleagues began by visiting Jewish houses of worship
across the Roman Empire, starting in Asia Minor, following the principle that the gospel is
for the Jews first (Romans 1:16).
Focus on Gentiles : Paul eventually shifted his focus to preaching the gospel to Gentiles,
establishing Gentile churches where most believers were non-Jews.
Jewish Missionary Activity : In the first century, Jewish missionary activity was
widespread, with many Gentiles already drawn to Jewish monotheism and ethics. Paul saw
these Gentiles as prepared for the gospel message.
Rejection by Jews : When Jewish communities rejected the gospel, Paul turned to Gentiles
who were open to accepting it, as seen in Antioch and Pisidia (Acts 13:46-47).
Winning Gentiles' Spiritual Hunger : Paul aimed to fulfill the spiritual hunger of Gentiles,
making them leaders in the early Christian church, especially in Greek-speaking
communities.
Missionary Strategy : Paul devised a strategic approach to reach the Gentiles, using
individual and group methods, leveraging his citizenship status, and fully relying on the Holy
Spirit.
Focus on Unreached Areas : Paul aimed to preach in areas that had not yet been
evangelized, focusing on regions where the gospel had not yet been spread (Romans 15:20; 2
Corinthians 10:16).
Global Missionary Vision : Paul saw his mission as part of a global task, focusing on
major cities in provinces like Syria, Cilicia, Asia, Macedonia, and Achaea, targeting
provincial capitals like Thessalonica, Corinth, and Ephesus.
Urban Strategy : Paul concentrated on large cities, especially port cities, understanding
their potential to spread the gospel globally. These cities, like Athens, Rome, and Philippi,
were centers of culture and influence.
(^15) 295, BIA’: Jurnal Teologi dan Pendidikan Kristen Kontekstual, Vol 4, No 2 (Desember 2021) (^16) 296-97, BIA’: Jurnal Teologi dan Pendidikan Kristen Kontekstual, Vol 4, No 2 (Desember 2021)
Influential Gentiles : Paul's mission in these cities reached influential people, such as
philosophers, governors, and upper-class women, who helped spread the gospel and baptized
many Gentiles.
Paul Within Judaism Recent scholars affirm that Paul remained firmly within Judaism, rejecting the idea that he promoted a split between Christianity and Judaism. He saw himself as a Jew, faithful to the Jewish Law (Torah), and his teachings on freedom from the Law were specifically about the Gentile mission, not the Jewish community. Paul’s goal was to bring Gentiles into a relationship with Israel's God, distinct from Israel's covenant. He viewed the Jewish people as uniquely chosen by God, with their identity rooted in God's mercy and fulfilled in Christ. For Paul, salvation through Christ was for all people, and his theology emphasized Israel's crucial role in God's plan for the world. When discussing Israel's disobedience, Paul highlighted the power of sin and the need for grace, not a specific Jewish sin, and he was confident in Israel’s future due to God’s grace. Paul remains within Judaism, engaging in its debates on God, grace, and Scripture. However, his understanding of grace, as an incongruous gift given through Christ, radically reshapes his Jewish beliefs in paradoxical ways. Paul does not criticize Judaism as inherently flawed, but the gift of Christ transforms everything, including his Jewish identity, which is now fulfilled in Christ and subordinated to him.^17 Paul’s Mission to Jews Paul’s mission to the Jews is closely tied to his Jewish identity. He is recognized as a Hellenized Jew of the Diaspora, and recent scholarship highlights his Jewish heritage, emphasizing the Jewish roots of Christianity. In Philippians 3:4-6, Paul stresses his exceptional Jewish credentials, showing his deep commitment to his faith. His statements in Romans 1:16 and 2:9 echo the priority of the Jews in God's plan, like Jesus' words in Mark 7:27, which place the message of the kingdom first for Israel and then for the Gentiles.^18 According to Acts, Paul’s mission to the Jews began in Jerusalem, where he presented Jesus as a Jew and interpreted Him through Jewish scripture. However, he was accused of teaching against the law and the temple, and for bringing Greeks into the temple, which was seen as a defilement. Despite facing opposition, Paul remained determined to preach the gospel to the Jews. The primary opposition stemmed from the belief that the Messiah would save exclusively through circumcision and adherence to the law, which was considered the only valid path.^19 Paul’s mission to the Jews was challenging and often viewed as disappointing due to their rejection and disobedience to the gospel. Despite this, Paul argues that their rejection is temporary and that they remain God's chosen people. Romans 9-11 presents Paul’s belief in the eventual salvation of the Jews, affirming that God's promises to them are not revoked.^20
- PAUL’S GOSPEL OF UNIVERSALISM^21 Paul consistently argues on the theme of universalism over and against the Torahbased particularism. The salient features of these arguments are as follows: (^17) 176-178, Paul and the power of Grace, John MG Barclay, William B Eerdsmann, 978-0-8028-7461- (^18) Paul Barnett, Paul Missionary of Jesus (Grand Rapids, Michigan: Eerdsman Publishing Co., 2008), 112. (^19) Tunchapbo, Jesus Tradition in Paul and Pauline Circle (West Bengal: SCEPTRE, 2005), 65. (^20) Gloria Patmury, The Disappointments of St. Paul in his Missionary Endeavour (Bangalore: Asia Trading Corporation, 1992), 59. (^21) Terence L. Donaldson, The Road from Damascus: The Impact of Paul’s Conversion on His Life, Thought, and Ministry, ed. Richard N. Longenecker (West Broadway, Eugene: Wipf and Stock, 1997), 71.
31:35–37; Rom. 11), this raises a dilemma. The study examines whether “no distinction” has been misinterpreted.^23 God’s Universal Call and Election by Grace Paul asserts that God calls both Jews and Gentiles (Rom. 9:24), uniting them in election based on grace rather than race. Using the metaphor of a potter and clay, he explains that God, in His sovereignty, creates vessels for honor (mercy) and dishonor (wrath), with Jews and Gentiles equally part of the clay from which He calls them.^24 (^23) David B. Woods, “JEWS AND GENTILES IN THE ECCLESIA: EVALUATING THE THEORY OF INTRA-ECCLESIAL JEWGENTILE DISTINCTION,” 2015, 53. (^24) N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology (London: Bloomsbury, 2004), 253
