Paul's Life and Background

Paul’s Life and Background

I. Paul, the Man
A. Jew of the tribe of Benjamin, born in Tarsus, which was a Hellenistic, university center
B. Born a Roman citizen, implying that he came from a wealthy, prominent home
C. Also, the fact that Paul could get into the school of Gameliel indicates that his family had
means.
D. Paul came to Jerusalem to study under the great rabbi, Gameliel at about 13 years old (Acts
22:3)
1. Thus, Paul was trained to be a rabbi, a Pharisee.
2. Paul was very good and quickly became a leader. He led the persecution of the
Christians in Acts 8 and 9.
E. Paul’s appearance was not too impressive (Acts 14: 12) (II Cor. 10:10), and his oratorical
skills were less than others (I Cor. 2:1-5; II Cor. 10:10; 11:6), though he has good rhetorical skills.
1. In addition to this, he had a bodily ailment (a thorn in the flesh) for which he prayed repeatedly for deliverance (Gal. 4:13-15; II Cor. 12:7-10).
2. He also bore the marks of Jesus upon his body (Gal. 6:17).
F. Yet, his letters reveal a man of keen intellect, sensitive nature, infectious spirit, immense
vitality, strong determination, and a vast capacity for friendship.
G. Paul was probably single throughout his entire life (I Cor. 7:8)
H. Paul is a man of the city, with attitude and experiences which prepared him to think broadly
and minister widely. Tarsus and Jerusalem were both intellectual centers.
1. Many of Paul’s metaphors such as: the stadium, the law-courts, the processions, and
the markets are drawn from his urban experience.
I. Paul was a zealous persecutor of the Christians prior to the time of his conversion because he
was convinced that the Law had discredited Jesus. Deut. 21:23 states that, “if anyone was hanged, he was accursed.” Thus, God had rejected Jesus’ claim for Messiahship. The early Christians’ claims, therefore, were clearly blasphemous and should be punished.
1. Also, the Jews believed that the coming of the Messianic Age could be
delayed by apostasy within the nation. Thus, just as Moses and Phinehas took drastic action in Numbers 25 to dispel God’s wrath, so Paul also was following a righteous path.


II. Paul’s Conversion
A. Told three times in Acts (Acts 9:1-19; 22:1-22; 26:1-18)
B. While traveling to Damascus to extradite Christians, Paul is confronted by the risen and
glorified Lord in a manner comparable to the other resurrection appearances (I Cor. 15:3-8)
C. Paul is stricken by blindness for three days and God sends a Christian, Ananias, to minister to
Paul. Paul’s sight is restored and he is baptized.
D. As a result of this experience, Paul not only becomes a believer, but this is his call and
commission to be an apostle. This event becomes central in Paul’s thinking. As an apostle, Paul is a representative of Jesus Christ and he speaks with the authority of Jesus. However, like the O.T. prophet, Paul does not volunteer for this position, it is thrust upon him by the Lord. It is particularly to the Gentiles that Paul’s ministry is given.
E. As a result of this conversion experience, Paul’s thinking also undergoes a radical
transformation. He comes to believe that Jesus really was alive and that he was the promised Messiah. Christ’s death on the cross, rather than discrediting him as an imposter, was really God’s provision for man’s sin and was in fulfillment of prophecy. Jesus was accursed, but it was for our sake, that we might be reconciled to God.


III. Arabia and Damascus (Acts 9:19-22; Gal. 1:17,18)
A. For three years following Paul’s conversion, Paul carries on a ministry in Arabia and
Damascus. It is probably during this time that much of Paul’s thinking begins to change.

IV. He then ministers for 15 days in Jerusalem before he is forced to leave. (Acts 9:26-30)

V. He goes to Antioch where he stays for one year, working with Barnabas.

VI. First missionary journey (Acts 13 and 14) --- Expansion to Asia
A. Places – Cyprus, Antioch of Pisidia, Iconium, Lystra, Derbe
B. Date – about 46-48 A.D.
C. Events – the conversion of the proconsul Serguis Paulus; the defection of John Mark, the
conversion of Timothy in Lystra.


VII. The second missionary journey (Acts 15:36 – 18:22) --- Expansion to Europe
A. Places – Revisiting some of the first missionary churches – Phillipi, Thessalonica, Athens,
Corinth, Ephesus
B. Date – 49–52 A.D.
C. Events – Separation into two missionary teams. Barnabas and Mark go to Cyprus. Paul and
Silas go on route given in Acts; at Troas, Paul has a vision to go to Europe (Macedonia); it is at this time (16:10) that Luke joins Paul’s missionary team, indicated by the beginning of the “we” section.


VIII. The third missionary journey (Acts 18:23 – 21:16)
A. Places – Ephesus, Troas, Corinth
B. Date – 53-58 A.D.
C. Events – Three-year story at Ephesus, terminated by a clash with the silversmith, Demetrius,
who is being run out of business by Paul (goddess Artemis, Diana); it is also during this time that Paul organizes another collection of money for the church at Jerusalem; during a midnight Eucharistic service at Troas, Eutychus falls from a third story window ledge and is revived by Paul.


IX. We will deal with Paul’s epistles in a roughly chronological sequence.

Acts of the Apostles

ACTS

I. Author and Date--
A. Preface helpful--Theophilus


B. Luke is probably from Antioch

C. “we” sections Acts 16:9-18; 20:4-16; 21:1-18; 27:1-28:16


II. Purposes
A. Main--to show how the church emerged from its origins as a Jerusalem based group of Jewish believers to a chiefly Gentile, world-wide phenomenon.

B. Secondary--


III. The Structure of Acts
A. Key to understanding--both geographical and theological movement in the book and these are closely tied together.
B. Key verse--Acts 1:8



C. Ch. 1-12 Jerusalme to Samaria, with focus upon Peter

D. Ch. 13-28 Samaria to Rome, with focus upon Paul.

E. Six panels. Each limited to a specific geographical area and each concludes with a single summary statement.

1. 1:4-6:7
2. 6:8-9:31
3. 9:32-12:24
4. 12:25-16:5
5. 16:6-19:20
6. 19:21-28:31

IV. Interpretative principles for Acts

A. Distinguish between didactic and historical (narrative) portions of the Bible.

B. What is descriptive history of early church must not be translated into normative experience for the ongoing church.

C. Teaching of apostles is normative; the experience of the apostolic church may or may not be the normative experience for church today.

D. Example--Acts 1:15-26, choosing leaders for the church by lot

V. First panel !:5-6:7
A. General remarks
1. Scene--Jerusalem
2. No chronological notes after Pentecost

3.Not exhaustive; rather, representative pictures of what life was like for early church in Jerusalem.

B. Pentecost
1. Eschatological event--


2. O.T. background--

3. O.T. hope--Jer. 31:31; Is. 32:15; Joel 2:28-30


4. Unique, therefore, unrepeatable

5. External signs
a. Speaking in tongues was in real, foreign languages.

b. Purpose of tongue at least twofold:
(1)authenticated believers--

(2)judgement to unbelievers, especially Jews, fulfilling the curse of Is. 28:11. cf. I Cor. 14:21

c. Purpose not evangelism, at least directly
(1)addressed to God

(2)Peter’s evangelistic sermon



6. Peter’s sermon


C. 2:43-5:42
1. The church sits under the apostles’ teaching, having fellowship, sharing their meals, praying, and even sharing goods.
2. Didn’t sell all that they had. cf. 2:46

3. Gave up exclusive property rights--no communism!

4. Ch. 4 narrates an encounter with Jewish authorities


5. Ch. 5 finds the purity of the Christian community under attack.
Ananias and Sapphira


D. 6:1-6 Appointment of the Seven



E. Summary--
1. New powerful community within Judaism
2. Self-awareness of decisive break with Judaism is lacking.

3. Predestination--2:23; 4:27,28; cf. 13:48.
VI. Second panel 6:8-9:31
A. Dominated by Hellenists


B. Stephen narrative--ch. 6&7
1. Innocence theme stressed--




C. 8:1-3 first persecution of Christians; Hellenists flee--become first Christian missionaries.
D. Philip 8:4-25, the conversion of the Samaritans
1. Advance of the gospel

2. Not contrary to the teaching of the apostles.



3. Spirit withheld for several reasons
(a)Apostles see their decision confirmed

(b)Samaritans know they are accepted by Jewish community

4. Given hostility between Jews and Samaritans, steps must be taken to insure that rival Jewish and Samaritan churches are not set up.

5. No pattern established.

E. The conversion of Paul--9:1-31

Luke

Luke

I. General
A. Longest of the four gospels
B. First of a two part work




C. Author –
1. Luke – Col. 4:14; Philemon 24; 2 Timothy 4:11



2.


D. Date

E. Readers and Purpose
1. Only gospel addressed to an individual – Theophilus








2. Luke’s thesis is that both in the life of Jesus and the life of the early
church, God is working out His purposes.




3. Theophilus was probably Luke’s patron saint.


F. Luke the Historian
1. Preface


2. Luke gears his chronology to the corresponding situations in Roman
history.



3. Luke attempts to place the events of the gospel history in the stream of
world history.







4. Thus, Luke sees all of redemptive history divided into 3 epochs: Israel, Jesus, church.
5. This concern with redemptive history is known as Heilsgeschichte
(Holy History).

G. Luke the Theologian
Intro: This is not a conflict with Luke being a reliable historian.




1. The universality of salvation






2. Temple


3. Women


4. Children



5. The poor


6. The disreputable





7. In the crucifiction, Luke emphasizes the innocence of Jesus.

8. The Holy Spirit



9. Prayer






10. Salvation



H. Luke the Writer

The Gospel of John

JOHN

I. The Person of Jesus--Christology
A. Messiah -- King
1. Reflected by the titles “the Christ” of the “King of Israel”



2. As in the synoptics, Jesus’ Messianic kingship is on the spiritual, not political, level.


B. The Son of Man
1. As in the synoptics, the phrase “Son of Man” is and expression used only by Jesus of himself.

2. In the Synoptics, the Son of Man sayings are in 3 groups:
a. the Son of Man ministering on earth
b. Son of Man in humiliation and death
c. the return of the Son of Man as judge
3. In John, there are references from the first 2 groups, but not the third.


C. The Son of God
1. Jn. 20:31

2. John sets forth Jesus as the only, unique Son of God (3:16, 18)

3. As the Son, Jesus claims to have been sent by the Father


4. His mission is to mediate life to men by revealing the Father to them and by making atonement for their sins.


5. As the Son of God, Jesus is presented as sharing the deity of the Father.
a. 1:18

b. 5:21

c. He also has the power to execute judgement

d. Jn. 10:30 “I and the Father are one”

e. This same consciousness is expressed in the “I AM” sayings


f. This consciousness of deity comes to full in the confession of Thomas after the resurrection, “My Lord and my God.”
g. The Jews twice accuse Jesus of blasphemy




h. Thus, the deity of Jesus is clearly taught. However,




i. The mystery of the Trinity

6. As the Son, Jesus also is presented as being thoroughly human.



II. The work of Jesus--Soteriology
A. The theme of salvation is expressed in analogies in John, not forensic terms.


B. The death of Jesus is central to salvation
1. The preoccupation with the “hour”


2. This death is seen to be a substitutionary sacrifice. (1:29)




3. This death is not accidental (10:18)


C. For John, belief in the Father and the Son is the condition for experiencing eternal life and salvation. This involves not onl acceptance of a dogma, but a life commitment to Jesus and discipline. This would obviously include a belief in his sacrificial death and resurrection.
D. However, although there are numerous passages which stress the necessity of belief, there are about 21 passages in John which support the idea of predestination.
1. Jn. 5:21

2. 6:37

3. 6:44

4. 17:2,6,9,12,24

5. 15:16

6. Hence, in John, the tension between divine sovereignty and human responsibility is maintained. This tension is seen throughout the N.T.

E. Although the word ‘repentence’ is not used, the idea is present since for John, the basic sin is unbelief.



F. Salvation in John has both a negative and a positive component.
1. Negatively:


2. Positively:


III. The Holy Spirit
A. Ch. 14-16 where there are 5 unique sayings about the Paraclete


B. “Paraclete” seems to mean essentially an advocate in a court of law.


C. Dual function


D. The nature of the Paraclete
1. Separate personality

2. Analogous to Jesus

3. However, the Spirit is not Jesus



E. The mission of the Spirit to the disciples
1. The Spirit is to permanently indwell believers (14:16, 17)
2. Through the indwelling of the Spirit, believers will have power (14:12)


3. The Spirit will glorify Jesus.



4. The Holy Spirit is the Spirit of truth. (14:17; 16:13)

God of the Kingdom - Matthew

II. God of the Kingdom:
a. The seeking quality of God: God seeks out after sinners. We know this, but to the Hebrews of Jesus’ day, this was a radical theme. The Jews saw God as someone who had turned his back on the world because the world was wicked. That’s why the Pharisees separated themselves, because humans had to take the first step. But that grace comes only when we take initiative.
i. It was offensive that God would seek out after sinners.
ii. The Jews ranked sinners:
1. Prostitutes, tax collectors, religion professors were in the bottom. Tax collectors? They were notoriously dishonest. They were also working for the hated Roman government, and were seen as traitors.
iii. Jesus ate with the sinners. This was an act of intimacy ascribing worth and value to that person. They Pharisees had earned what people like Zacheus was freely given.
b. The fatherly quality of God
i. This was unique. Though God was the Father of his “Son” Israel, he was the Holy One of Israel, and you didn’t even say his name.
ii. So only a true believer can say the Lord’s prayer.
c. The Judgment quality of God
i. This was not unique
ii. But it is necessary lest we get an improper view of Christ.
iii. There is an “already” aspect of the judgment.
III. The Fig Tree
a. Israel is the fig tree
b. The judgment of Israel is because of their rejection of Jesus.
c. It also prefigures Jesus’ cleansing of the temple.
d. From a distance the fig tree looked fruitful, just as Israel looked fruitful.

I. Matthew
a. He most likely wrote it in Greek. The temple was most likely still standing, so it was probably around 60-65 B.C.
b. His purpose was twofold:
i. apologetic, with the goal of proving Jesus was the Messiah.
ii. But he is also using this as a teaching manual. There are lots and lots of Gentiles now in the Church. These gentiles had a reading knowledge of the Old Testament. Jesus is the fulfillment of the Jews’ and the Gentiles’ hopes and dreams. He is writing to the Jews, and the Jews have an issue: what do we do with the Gentiles? What do we teach them? Matthew answers this question with his gospel.
c. Is matthew’s Gospel Chronological? Yes in that it goes from birth to death. But it is mostly topical, not chronological. Focused around 5 main discourses. (see handout):
i. Sermon on the mount
ii. Teaching on mission
iii. Parables of the kingdom
iv. Church discipline
v. Olivet Discourse—teaching on eschatology
d. Matt wants to portray Jesus as the New Moses. Five blocs of Jesus, five books of Moses. The death of Jesus is like the exodus. “Out of Egypt I called my son.” Stuff happening on the mountain…just like Moses.
e. SEE HANDOUT FOR MARK

Intro to Matthew and Mark

Matthew and Mark

I. Matthew
A. Author – Matthew the apostle
B. Date – 60-65 A.D.
C. Purpose
1. Apologetic



2. Catechetical - teaching manual



3. These two purposes merge



D. Structure and Content
1. The structure of Matthew’s gospel can by analyzed in two distinct
ways.
2. Like Mark’s gospel, the career of Jesus is given in broad strokes.


4:17 marks the beginning of the Galilean ministry and 16:21 traces the journey to Jerusalem
3. However, from another perspective, Matthew can be analyzed as a
teaching manual consisting of five parts. Each block of teaching material is concluded by the phrase, “And it came to pass when Jesus had finished all these sayings.” (7:28, 11:1, 13:53, 19:1, 26:1)
4. Thus, we have:
5:1 - 7:27: (Sermon on the Mount) Jesus’ teaching on the ethics of
the kingdom
10:1 – 42: Jesus’ teaching on mission
13: 1- 52: Parables of the kingdom. Nature of kingdom of God.
Redemptive history.
18:1-35: Discourse on church discipline
23:1 – 25:46: Olivet Discourse – teaching on eschatology

A comparison with the other gospels shows that the order of Matthew’s gospel diverges frequently from Mark and Luke.

5. This teaching emphasis of Matthew’s gospel can be seen by an
examination of the Great Commission. Matthew 28:18 – 20


E. Characteristics of Matthew
1. Matthew introduces some of his O.T. quotations with a special formula


2. In Matthew, the Davidic character of Jesus’ Messiahship is stressed.
3. Matthew alone of the Gospels records any specific teaching about the
church. 16:18ff 18:17ff



II. The Gospel of Mark
A. Author - John Mark (Acts 12:12, 25; 15:37), the nephew of Barnabas. He
has associations with Peter (I Peter 5:13)




B. Date – between 60-65 A.D. Earliest gospel. New literary form.
C. Purposes
1. Mark was writing to Gentile Christians in Rome and they has some
very specific and pressing needs.
2. First, there was a dangerous trend in the church which had cast
doubt upon the truly human character of Jesus.



3. Secondly, the Christians in Rome were beginning to suffer
persecution.
4. Therefore, Mark composes his gospel which emphasizes the true
humanity of Jesus.
5. In addition, Mark concentrates a great deal of attention upon the
death of Jesus.



6. Mark makes it clear that the proper reaction to Jesus is not
astonishment or acclamation as a miracle worker, but a faith which has at its core obedience and commitment.
7. This commitment means that the way of the master is the way of
the disciple. Thus, Mark’s gospel emphasizes the cost of discipleship.




D. Structure of Mark’s gospel
1. The key chapter is chapter 8 and the key verse is verse 29.