When Did Paul Meet Jesus?

How can Paul be an apostle if he did not meet Jesus? Why is his teaching so different from ″the twelve?″ – Evidence for Christianity

  1. Questions: As a result of my research, I’ve come to discover a few things.
  2. One of them is that Paul, who was ″called to be an apostle,″ never had a genuine relationship with Jesus.
  3. In light of this, how can he assert that ″For I received from the Lord what I also handed on to you…″ (1 Corinthians 11:23) is true.

How does he come up with theologies that are mostly in disagreement with the original 12 apostles?Then why aren’t any, if not all, of the original apostles able to arrive at the same theological conclusion?If Paul received instruction from the Holy Spirit, why didn’t the other apostles?Was Marcion, after all, partially correct in his assessment of the Apostles?Another question about kosher food: When Paul offered to de-regulate Moses’ Kosher food restrictions, did it truly result in a diversion into Noah’s food laws?

Alternatively, it is now permissible to eat anything, for example, blood pudding.Is it possible that the ″Sons of Zebedee″ are connected to Jesus?Does Judas, the son of James, count as the nephew of Jesus?

Is it possible that the ″Sons of Zebedee″ are connected to Jesus?Is Judas (or Thaddaeus) son of James the nephew of Jesus, or is he a cousin?Which of the ″James″ was responsible for writing the Book of James?In fact, according to Acts chapter nine, Paul did come face to face with Jesus on the route to Damascus.As a matter of fact, you are at least partially correct since Paul did not have the same close relationship with Jesus as the other apostles did.

  1. Paul was not a conventional apostle in the usual understanding of the term (Acts 1:21-22).
  2. In spite of this, he claimed to have received a special apostleship directly from Jesus, and it appears from the book of Acts and 2 Peter 3:16-17 that Paul was acknowledged as an apostle by ″the twelve,″ but not in the same way that they were.
  3. They entrusted him with the responsibility of ministering to the Gentiles, which is no little matter!
  4. (See Acts 15 for further information.) Paul, like the other apostles, said unequivocally that they had received truth from Jesus.
  1. Given his acceptance by the apostles and elders in Jerusalem, all (or practically all) Christians have recognized his letters as inspired and as a part of the New Testament as part of the canon of Scripture.
  2. Peter (2 Peter 3:16-17) made it plain that he believed Paul’s writings were inspired.
  3. I’ve heard scores of people claim that Paul held a theology that was fundamentally distinct from the other apostles.
  4. I categorically reject this allegation for the simple reason that I have seen no instance of Paul having a theology or teaching that is in conflict with the teachings of Jesus or the other New Testament writers in the New Testament.

This is something that people like to say, yet their statements are not supported by evidence.In the event that you can think of an example, please forward it to me.It is my belief that the Twelve were likewise inspired in their instruction.In John 16:13, Jesus explicitly stated as much.I just do not find any evidence to support the assertion that there was a major shift in teaching or theology.

  1. When it comes to Marcion, you should research up on him and make your own judgment.
  2. He was a gnostic who did not believe in the divinity of Jesus.
  3. The whole Old Testament was rejected by him and, like many other gnostics, he felt that the God of the Old Testament, Jehovah, was a malicious deity.
  4. He turned down the other three gospels and accepted only a portion of Luke’s gospel.
  5. You may probably anticipate that I will be in disagreement with Marcion!
  • Paul did not loosen the restrictions on food that were imposed by Jewish law.
  • It was Jesus who accomplished it.
  • This is found in Mark 7:17-19, which you may read online.
  • I’m not sure what Noah’s dietary regulations were, but in any event, Jesus declared all meals to be free of harmful substances.
  • There are no ″rules″ about eating for Christians other than the prohibition against doing anything that may lead someone to stumble.
  • The sons of Zebedee were not connected to Jesus by blood or marriage.

If James had a son called Judas, he would be the nephew of Jesus, except that Jesus had most likely resurrected and ascended before this person was born, making him the nephew of the Lord.Thadeus is, in fact, the other Judas.He must have had more than one alias to go by.Because Herod Antipas assassinated the apostle James, the James who penned the book of James was not the apostle.It was the brother of Jesus, James, who spoke.

John Oakes is a writer and poet.

Is Paul older than Jesus?

According to this, he was either born about the same time as Jesus (c. 4 bce) or a little later than Jesus. He came to faith in Jesus Christ sometime around the year 33 CE, and he died sometime around the year 62–64 CE, most likely in Rome. The Pharisees believed in the existence of a life beyond death, which was one of Paul’s most deeply held beliefs.

How old was Paul when he started his ministry?

The Conversion of Paul He would have been approximately thirty years old when he first appeared in the book of Acts, and he had already established himself as a respected leader in Judaism.

How old was Saul when he was converted?

Some early Greek translations of the Bible claim that Saul was 30 years old when he rose to power. This is not supported by historical evidence. It was once assumed that Saul would be followed by his youngest and only remaining son, Ishbaal (also spelt as Ishbaal’al and also known as Ishbosheth).

What did Jesus do between the age of 12 and 30?

More than the assertion that Jesus ″increased in knowledge and height, and in favor with God and mankind″ (Luke 2:52) after he was 12 years old (Luke 2:42), the New Testament provides no other information about the time period in question. According to Christian legend, Jesus just resided in Galilee throughout that time period.

Was Paul at the Last Supper?

According to them, the Last Supper is a tradition that is linked primarily with the gentile churches that Paul created, rather than with the previous, Jewish congregations that were present. The Gospel of Luke is the only one in which Jesus instructs his disciples to repeat the practice of breaking bread and drinking wine.

How old was Jesus when he was crucified?

The majority of experts believe Jesus was crucified between 30 and 33 AD, which corresponds to 1985 to 1988. Given that we may infer Jesus was around 30 years old when he was baptized and began his ministry, we can safely presume he was well into his 30s when he was killed.

How long after Jesus death was Paul converted?

Exact Answer: While Paul was on his trip to Damascus, Jesus appeared to him 14 years after his death, allowing him to witness his resurrection. This is the period during which Paul was converted to Christianity.

Was Paul alive when Jesus was crucified?

Paul was in Jerusalem at the time of Jesus’ ministry, according to historians. As a result, Paul would have been in Jerusalem at the time of Jesus’ crucifixion. Consequently, Paul is in Jerusalem at the same time that Jesus is stirring up trouble across Judea, yet the gospels make no mention of Paul ever having heard of Jesus until after the stoning of Stephen.

Is Peter older than John?

The idea that John was the youngest (he was between the ages of 13 and 16 during Christ’s ministry) is based on tradition, but it is also consistent with a soft but distinct impression one gets from the text, which is supported by the fact that Christ partnered him with Peter, the oldest, when he sent the disciples out in pairs.

How many times did Jesus speak to Paul?

A detailed description of Jesus’ appearance to Paul after his resurrection is provided in the Book of Acts, and Paul himself makes several allusions to the event in his letters. The consistency and timeliness of these many stories and references is remarkable.

How did Paul convert to Christianity?

Known for his conversion to Christianity on the road to Damascus after persecuting others who were already members of the society that he had joined, Paul was one of the most prominent disciples of Jesus Christ. We will see, however, that rather than being a conversion to Christianity, Paul is more accurately defined as one of the religion’s founders.

Who baptized Saul?

Ananias’ story is told in the New Testament. Ananias is described as ″a devoted man according to the law, having a good repute among all the Jews″ who lived in Damascus in Paul’s speech in Acts 22. (Acts 22:12).

What was Jesus’s full name?

During millennia, Yeshua, Jesus’ true name, which is an instance of transliteration, has developed. ″Isous″ is the Greek transcription of Jesus’ original name, whereas ″Yeshua″ is the late Biblical Hebrew form of Jesus’ name. Irrespective of one’s religious beliefs, the name ″Jesus″ is almost universally recognized.

What was Jesus’s wife’s name?

Mary Magdalene in the role of Jesus’ wife.

Where did Jesus go for 30 years?

Accord to this literature, which Notovitch had translated into French, Jesus had spent his ″missing years″ – the years between his infancy and the beginning of his ministry – studying Buddhism in India, according to the Gospel of Matthew. He’d returned to the Middle East, where he’d lived a life that was recognizable to us from the New Testament, when he was around 30 years old.

Did Paul ever meet Jesus in person?

  1. Answer to the question The issue of Jesus Christ and His atoning act was at the heart of the apostle Paul’s missionary endeavors throughout his life.
  2. His words were ″Woe to me if I do not preach the gospel!″ he said (1 Corinthians 9:16).
  3. This outstanding apostle concentrated his evangelistic efforts on persuading people that Jesus was the prophesied Messiah of Israel as well as the rising Lord and Savior of the Gentiles on a regular basis.

Paul’s theology was centered on Jesus’ uniqueness as a person and as a Savior.But, during Christ’s three-and-a-half-year public career, had Paul ever had the opportunity to meet Jesus?Had the future apostle ever had the opportunity to see or hear Jesus in person?While we do not have any concrete proof to support this theory, there are a number of factors that point to Paul having seen Jesus before to his crucifixion.First and foremost, Paul had been a resident of Jerusalem as a boy (Acts 22:3) and had returned to the city years later to approve of Stephen’s stoning (Acts 22:4).

(Acts 8:1).According to Acts 23:16, Paul’s nephew was present in Jerusalem following Paul’s conversion, indicating that Paul and his family had been residing in the city for some time.Jesus was rumored to have paid a visit to Jerusalem (Mark 11:11; John 2:13; 5:1).

On one of Jesus’ frequent travels to the area, it is extremely probable that Paul saw or heard Him speak, and it is possible that Paul did.For the second time, Paul’s adherence to the Law would have provided him with motive to be present in Jerusalem at Passover, which would have put him in close proximity to both Jesus and the rest of the disciples.Third, as a Pharisee, Paul would have been very interested in the teachings of a well-known, though unusual, rabbi like Rabbi Yochanan.As Paul explained to Herod Agrippa, the deeds of Jesus were ″not done in a secluded place″ (Acts 26:26).For the fourth time, the apostle Paul suggests that he may have known Jesus prior to his conversion in one of his epistles, yet his statement is far from definitive (2 Corinthians 5:16).

  1. None of these arguments establishes in any way that Paul had a personal encounter with or hearing from Jesus prior to His atoning death on the cross.
  2. We don’t know whether or not Paul had ever met Jesus, therefore we can’t be certain.
  3. Of course, following Christ’s resurrection, Paul had a chance meeting with the Lord Jesus on the Damascus Road.
  4. Paul’s traveling companions reported hearing Jesus’ voice (Acts 9:7) and seeing a bright light (Acts 22:9).
  1. While Jesus’ appearance to Paul may have been different in character from Christ’s appearances prior to his ascension, this encounter with Paul was not a purely subjective vision, as both his voice and bright light (Acts 22:9) were perceived by Paul.
  2. The Lord appointed Paul to declare His name to both Gentiles and children of Israel, and Paul did so with great success (Acts 9:15).
  3. Paul later faced severe persecution as a result of his commitment to the gospel of Christ (Acts 14:19; 2 Corinthians 11:25–26).
  4. Part of the reason why the gospel of grace spread throughout the Mediterranean realm was due to his relentless efforts.

Return to the page with the miscellaneous Bible questions.Is it possible that Paul had a face-to-face encounter with Jesus?

Did Paul spent 3 years with Jesus?

He was stricken blind, but Ananias of Damascus restored his sight to him after three days, and Paul was able to begin preaching that Jesus of Nazareth was the Jewish messiah and the Son of God, as well as the Son of God. Paul the Apostle’s full name is Saul of Tarsus.

Saint Paul the Apostle
Patronage Missionaries, theologians, evangelists, and Gentile Christians Theology career
Education School of Gamaliel

Did Paul meet Jesus before the crucifixion?

The apostle Paul, according to both versions, was not a follower of Jesus and was not acquainted with him prior to his crucifixion. After Jesus’ crucifixion, Paul had a spiritual awakening.

Where was Paul when Jesus was crucified?

Paul was in Jerusalem at the time of Jesus’ ministry, according to historians. As a result, Paul would have been in Jerusalem at the time of Jesus’ crucifixion.

Did Paul and Jesus live at same time?

Paul was 10-20 years younger than Paul, yet their lives were intertwined. At the time of Jesus’ mission, Paul would have been between the ages of 15 and 20, around the same age as the other twelve Apostles.

Who is the disciple Jesus loved the most?

On the basis of the observation that he was apparently there at the Last Supper, and the fact that both Matthew and Mark report that Jesus ate with the Twelve as a basis for this assertion, The most common identification is with John the Apostle, who would be the same as John the Evangelist if they were both named John the Apostle.

How many years did Paul study before preaching?

Paul and the 14 Years of Preparation that went into it.

How many times did Jesus speak to Paul?

A detailed description of Jesus’ appearance to Paul after his resurrection is provided in the Book of Acts, and Paul himself makes several allusions to the event in his letters. The consistency and timeliness of these many stories and references is remarkable.

How old was Jesus when he was crucified?

The majority of experts believe Jesus was crucified between 30 and 33 AD, which corresponds to 1985 to 1988. Given that we may infer Jesus was around 30 years old when he was baptized and began his ministry, we can safely presume he was well into his 30s when he was killed.

See also:  How Long After Jesus Died Were The Gospels Written

Did Matthew Mark Luke and John know Jesus?

A few years after Jesus’ death, the Gospel was written by an unnamed group of men who were only known by the names Mark, Matthew, Luke and John. None of them ever met Jesus and none of them is responsible for the Gospel’s composition.

Was Paul at the Last Supper?

According to them, the Last Supper is a tradition that is linked primarily with the gentile churches that Paul created, rather than with the previous, Jewish congregations that were present. The Gospel of Luke is the only one in which Jesus instructs his disciples to repeat the practice of breaking bread and drinking wine.

Was Paul before or after Jesus?

After Jesus, Paul the Apostle, originally known as Saul of Tarsus, was a Christian leader who lived from 4 BCE (maybe) in Tarsus in Cilicia to 62–64 CE in Rome. He is often regarded as the most significant figure in Christian history after Jesus, and is sometimes referred to as the ″second Jesus.″

Was Peter at the crucifixion?

The very first leader of the early Church was St. Peter. While the Gospels and Acts show Peter as the most famous apostle, he denied Jesus three times during the events of the crucifixion and death of Jesus Christ. According to Christian tradition, Peter was the first disciple to whom Jesus appeared, restoring Peter’s position after his denial of Jesus’ presence had been balanced.

How long was Paul in Arabia?

Paul’s argument before King Agrippa II is supported by this perspective of ″ Arabia″ and of Paul’s three years in that land: ″Which land, O King Agrippa, I did not disobey the divine vision,″ he says. It would have been blatant disobedience to the commission received from the resurrected Lord on the basis of three years of contemplation in the Arabian wilderness.

Did Peter and Paul ever meet?

On his first journey to Jerusalem, Paul, an apostle who had never seen Jesus, went to see Peter and James (Jesus’ brother), whom he had never met before. It is reasonable to assume that Peter and James did not have faith in this strange man who appeared out of nowhere and declared himself to be an apostle. The Law of Moses guided the lives of Jesus’ disciples, who were all Jews.

Who was the first person to see Jesus after he was resurrected?

Mary Magdalene, also known as Mary of Magdala, (flourished 1st century ce, Palestine; feast day July 22), one of Jesus’ most prominent disciples, who is credited with being the first person to view the risen Christ, according to Mark 16:9–10 and John 20:14–17.

Did Paul Ever Meet Jesus? – Grace thru faith

  1. Q First and foremost, we would want to express our gratitude for your website, which contains information on the Bible and Jesus Christ.
  2. In regards to the Apostle Paul, we have a question that we were hoping you might be able to address.
  3. The topic, ″Did Paul ever meet Jesus?″ came up in a Sunday school session where I was sitting.

It was a unanimous no from the group when I asked.On the road to Damascus, Paul came face to face with Jesus, who had risen into heaven by that point.Was Jesus’ physical appearance a physical manifestation or a spiritual manifestation?Please share your thoughts with us.A Before the Damascus Road episode, there is no indication in Scripture that Paul and Jesus ever had a chance to meet.

Furthermore, Acts 9:4-7 does not define whether the Lord’s contact with Paul was bodily or spiritual in nature, as some scholars believe.The only thing that is said is that Paul saw a brilliant light and heard a voice.The men who were with him heard a loud sound but didn’t see anything as a result of it.

The incident was recounted several times after that, although Paul never stated that he had genuinely seen Jesus at the time.Paul, on the other hand, spent three years in Arabia, where he was given the Gospel by the Lord (Galatians 1:11-17).And he paid a visit to the Throne of God (2 Corinthians 12:1-4), where he witnessed things that he was not permitted to discuss.When Paul described all of the Lord’s post-resurrection appearances in 1 Corinthians 15:3-8, he listed himself as one of those who had witnessed Him.As a result, it appears that he did have a bodily encounter with the Lord at some time.

Paul (Saul) meets God

  1. 9:1-22, AD35-AD37, according to Acts 9:1-22.
  2. When Paul encounters Jesus, his life takes a turn for the better.
  3. Paul accepts Jesus as his Lord and Savior after having a spiritual experience with Jesus or God about midday on the way to Damascus.

Paul’s ancestors were Rabbinical Jews from the first century, and he was a member of the Sanhedrin at the time of his conversion.rabbi Gamaliel was Paul’s primary rabbinical instructor.As Saul is a Jewish given name, and Paul is a Roman given name: he was both a Jew and a Roman citizen, which is why the book of Acts uses Paul as the protagonist, as it is believed that the book was written to commemorate Paul’s journey down the Roman Trail.Paul’s Hebrew name translates as ″small one″; some feel this relates to his diminutive height.

Background Reading:

Saul (Paul) Becomes a Believer

  1. Nineteenth-century King Saul continued to issue death threats against the Lord’s disciples, and he went to the high priest.
  2. 2 He requested him for letters to take with him to the synagogues in Damascus, so that if he came across any men or women who belonged to the Way, he might take them in chains to Jerusalem and hand them over to the authorities there.
  3. 3 As Saul walked down the road and neared Damascus, a bright light from heaven flashed around him, illuminating him.

4 As he fell to the ground, he heard a voice calling out to him, ″Saul, Saul!″Can you tell me why you are persecuting me?″ 5 He inquired, ″Who are you, Lord?″ he said.″I’m Jesus, and I’m the one you’re persecuting,″ the voice continued.(6) Now, get up and go into the city, where you will be instructed on what you are to accomplish.″ The men who were riding with Saul were left speechless when they heard the voice but could not see anybody in the distance, as described in verse 7.Saul struggled to get up off the ground and realized that he couldn’t see anything even though his eyes were open.

Consequently, his buddies grabbed his arm in theirs and guided him towards Damascus.9 For three days, he was unable to see and was unable to consume or drink anything.10 There was a disciple named Ananias who lived in Damascus at the time.

His name was shouted out to him by the Lord in a vision, ″Ananias!″ The response was, ″Here I am, Lord.″ 11 The Lord instructed him to get up and go to a street called Straight, where he should search for a man from Tarsus named Saul, who lived in the home of Judas.He is now praying at this particular time.12 He has seen in a vision a guy named Ananias come in and put his hands on him in order for him to be able to see once again.″ 13 But Ananias said, ″Lord, I have heard from many people about the great damage that this guy has done to your saints in Jerusalem.14 He has come with permission from the high priests to put everyone who call on your name in chains,″ says the rabbi.The Lord told him, ″Go because he’s my chosen tool to take my name to unbelievers, to their monarchs, and to the descendants of Israel.

  1. 16 because I’m going to demonstrate to him how much he must suffer for my name’s sake,″ the Bible says.

Saul’s Sight is Restored

  1. 16 And then Ananias departed and went to that particular home.
  2. Saul looked at him with wide eyes, and he said, ″Brother Saul, the Lord Jesus, who came to you on the road while you were walking, has sent me so that you may see again and be filled with the Holy Spirit.″ He placed his hands on Saul’s shoulders, and he added.
  3. Suddenly, something that looked like scales fell from Saul’s eyes and he was able to see well again.

He climbed to his feet and was baptized, and after eating some meal, he felt energized once again.He stayed with the disciples in Damascus for a few days, which was unusual for him.″This is the Son of God,″ he said in the synagogues as he began preaching about Jesus right away.21 The reaction of everyone who heard him was astonishment, with many claiming that he was the guy who hounded people who were calling on Jesus’ name in Jerusalem.What, did he come to this place to hand them up to the high priests in chains?″ 22 But Saul got more convincing with each passing day, and he proceeded to perplex the Jews who resided in Damascus by demonstrating that this guy was the promised Messiah.

Chapter 9:1–22 (Acts 9:1–22) Acts 26:9-18 should also be read.

More Information:

  1. Paul had studied under the finest instructors of the day and was on his way to become the most prominent figure in his faith.
  2. Paul was a self-motivated student who achieved great success in his pursuit of knowledge.
  3. Paul will thereafter be referred to as ″Paul the Apostle.″ He had a chance meeting with Jesus while traveling with a letter to the priests in Damascus, instructing them to arrest and imprison Christians in the city.

Other modules in this unit:

Paul as a Witness to the Resurrection of Jesus

  1. Submitted by Charles L.
  2. Quarles When people think of the witnesses to Jesus’ resurrection, they think of people like Peter, John, the surviving members of the Eleven, Mary Magdalene, Mary the mother of James, Salome, Cleopas, and his companion, to name a few.
  3. Paul may possibly receive an honorable mention at the very most.

After all, he did not see the stone that had been rolled away from the path.When the angel announced, ″He is not here, for he has risen!″ He did not hear it because his ears were closed.It’s possible that he never looked into the empty tomb.Paul was, without a doubt, absent throughout the forty days following the resurrection, during which Jesus gave his followers with several indisputable evidence of his divinity.Paul, on the other hand, believes that he is a witness to the resurrection on an equal footing with the other two witnesses.

Jesus’ appearance to Paul after his resurrection is described in length three times in the Book of Acts, and it is also referenced to several times by Paul himself in his letters.The consistency and timeliness of these many stories and references is remarkable.As a result, Paul is not only a credible witness to the resurrection of Jesus, at least according to the canons of history, but he is also one of the most important of all of these witnesses to the resurrection.


  1. Acts 9:1–19, 22:6–16, and 26:12–23 provide detailed accounts of Jesus’ post-resurrection appearances to Paul and the apostles.
  2. After Paul’s initial narration of the encounter, Luke could have saved a great deal of time and space by simply writing, ″And Paul told to the crowd/Agrippa how Jesus appeared to him on the road to Damascus,″ or anything along those lines, instead of going into great detail.
  3. The fact that Luke insisted on documenting the episode in detail three times in Acts demonstrates how significant the incident was in Luke’s thinking at the time.

Scholars sometimes become overly focused on the discrepancies between the three stories, and lose sight of the fact that they are quite similar.When two or more accounts agree on something, it is called consensus.

  1. The circumstances (9:2, 22:5, and 26:12) — Paul was heading to Damascus in order to extradite incarcerated Christians to Jerusalem for trial. When did the event occur? (22:6
  2. 26:13) — It happened around noon or midday. The event took place on the route from Jerusalem to Damascus, near Damascus, according to the Scriptures (9:2–3, 22:6, 26:13). An angelic light shone around Paul on three separate occasions (9:3, 22:6, and 26:13). Reaction (9:4, 22:7, and 26:14) — Paul (and his friends) dropped to the ground, seemingly out of awe for what they had seen
  3. Throughout the book of Samuel, a voice calls out, ″Saul, Saul, why are you persecuting me?″ (9:4–5, 22:7–8, 26:14–15). ″Who are you, Lord?″ Paul asks in response. When asked who he is, the Lord responds, ″I am Jesus, whom you are persecuting.″ There is just a tiny difference between the three summaries of the dialogue. The term ″the Nazarene″ is included in the 22:8 story. ″It is difficult for you to kick against the goads,″ the narrative from 26:14 continues. (″Verses in this article are taken from the HCSB translation unless otherwise specified.″)
  4. Paul received two commands from the Lord: ″Get up and go into the city, and you will be informed what you must do.″ (9:6) and ″Get up and go into the city, and you will be told what you must do.″ (22:00) Result (9:8—9
  5. 22:11) – Paul is blinded by the brilliance of the light, and he must be carried into Damascus by hand. He also fasts for three days after the incident.
  1. There are significant discrepancies between the two accounts, particularly in terms of the experience of spectators and Paul’s call to the Gentile mission.
  2. In 9:3, bystanders heard a voice but did not see anyone as the story progressed.
  3. The passersby in 22:9 were able to see the light, but they were unable to hear it.

There is no substantial conflict between the two reports of the bystander’s visual experience in the two narratives.Luke merely stated that they were able to see the dazzling light, but not the person (Jesus) who spoke from the light as Luke had previously stated.The seeming inconsistency between the two reports of what the spectators heard is only a matter of perception.Despite the fact that the companions were aware of a voice in 9:3, the story in 22:9 reveals that only Paul was able to comprehend the words uttered by the voice.Since 26:14 says that the voice spoke in the Hebrew (or Aramaic) language, it is reasonable to speculate that Paul’s companions were Hellenists who were unable to communicate effectively in the language of Jesus.

The stoning of Stephen, as recorded in Acts 6:9 and 7:58, demonstrates that Paul collaborated with the leaders of the Synagogue of the Freedmen.Cyrene, Alexandria, Cilicia, and Asia were among the cities represented by these Jews (and perhaps Gentile proselytes).Because of the linguistic barrier that prevented Hellenists from participating in traditional synagogue service, this particular congregation was most likely founded………………………………………………….

When Paul returned to Jerusalem after his conversion, he concentrated his preaching on Hellenistic Jews (9:29), who were almost certainly from the same group as before his conversion.If any of their own number had seen the light and heard the commotion on the Damascus Road, they would have been an especially suited group for Paul’s message.But they did not.Although the evidence is insufficient to identify why the spectators heard but did not comprehend the voice that spoke to Paul, this theory is at the very least reasonable given the circumstances.The first two narratives imply that Ananias received and then conveyed to Paul his divine summons to take Christ’s name into the Gentile world.

  1. The third version indicates that Paul received and then transmitted to Ananias Paul’s divine call to take Christ’s name into the Gentile world (Acts 9:6,15; 22:10, 15).
  2. The last report, on the other hand, has Christ explicitly commission Paul: For I have come to you for this purpose, to appoint you as a servant and a witness of what you have seen and of what I shall reveal to you.
  3. I will deliver you from the hands of the people and the Gentiles.
  4. I now send you to them to open their eyes so that they may turn from darkness to light and from the power of Satan to God, and that by faith in Me they may receive forgiveness of sins and a share among those who have been sanctified (Acts 26:16b –18).
  1. I now send you to them to open their eyes so that they may turn from darkness to light and from the power of Satan to God.
  2. It would be impossible to argue that this account contradicts the earlier accounts without assuming that Luke had forgotten the content of the previous accounts, despite the fact that the same essential account had been recorded twice and despite the fact that the last account only occurred four chapters before the episode of Paul’s appearance before Agrippa.
  3. On the other hand, if Jesus had given Paul a direct command in order to prepare the way for Paul’s Gentile mission, Luke would very certainly have addressed it in at least the first chapter of the Gospel of Luke, if not the entire tale.
  4. As a result, the most likely explanation for the discrepancy between the first two stories and the final story is that Luke retrojected the commission given by Jesus through the prophet Ananias into the Damascus Road incident in order to strategically shorten the tale.
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It would have been legitimate to engage in such ″telescoping″ given that the two earlier accounts laid out the events in their original historical sequence so that readers would be prepared to spot the telescoping and since Jesus’s statement ″Get up and go into the city, and you will be told what you must do″ (9:6; 22:10) verified that the charge given through Ananias did indeed bear the Lord’s authority.Most likely, Paul himself served as Luke’s source for these reports.It is stated explicitly in Luke’s Prologue to his two-volume book (Luke 1:1–4) that the author conducted a thorough study that included interviews with eyewitnesses (Luke 1:1–4).Luke had regular and direct access to Paul’s witness, as evidenced by both the Book of Acts and Paul’s writings to the Corinthians.The use of first-person plural pronouns in Paul’s journey tales in Acts demonstrates that Luke was frequently Paul’s traveling companion.

  1. During the time that Paul was writing his Prison Epistles (Col 4:14), Luke was present with him, and the two had become so close that Paul referred to him as ″the beloved physician.″ Furthermore, allusions in Paul’s letters to Luke’s accounts of Paul’s experiences corroborate Luke’s accounts (1 Cor 9:1; 15:8).


Whether the apparition of the risen Jesus to Paul was an objective or subjective event is a point of contention among scholars.The Acts’ accounts lend weight to the idea that the experience was objective in nature.Even though they did not see Jesus, onlookers noticed the light from heaven and fell to the ground with Paul.They were also aware of the presence of the voice (albeit, for reasons that were not clearly stated, they were unable to comprehend the words said by the voice).In light of these considerations, it is reasonable to conclude that Jesus’ apparition to Paul was more than a figment of his imagination.

The evidence in Acts, according to some academics, is at conflict with claims made by Paul himself in his own writings.In conclusion, Bruce Chilton determined that Paul’s experience was not an objective occurrence that other people observed (or might have witnessed) alongside him, but rather a ″personal moment of revelation,″ a ″mystical breakthrough,″ based on the words ″uncover his Son in me″ (Gal 1:16).1 This reading of the Greek preposition en, which appears in the phrase ″in me″ in Galatians 1:16, has been widely accepted throughout time.Those who support this point of view appear to believe that the Greek preposition en is the equivalent of the common English gloss ″in,″ which is incorrect.This idea is supported by the glosses that are utilized in many current translations of the Bible.

″was happy to expose his Son in me…″ NASB ″was glad to disclose His Son in me…″ NIV ″was pleased to reveal His Son in me…″ HCSB ″was pleased to reveal His Son in me…″ Although the NRSV and the ESV both translate the sentence ″was happy to reveal his son to me″ (italics mine) as ″was pleased to reveal his son to me,″ both versions make reference to marginal notes that indicate ″Gk.in me″ and ″Gk.in″ respectively.Because the translators chose a different translation for religious reasons rather than grammatical grounds, it appears that the Greek preposition ″in″ is equal to the English preposition ″in.″ This translation has been embraced by a surprising number of evangelical commentators, but they do so with certain qualifications on the meaning.While F.F.

Bruce and colleagues (Gordon Fee, Don Garlington, William Hendriksen, Bruce Longenecker, and Leon Morris) agreed that Paul had had an objective Damascus Road experience, they argued that the prepositional phrase en emoi meant ″in me″ and emphasized the internal revelation that occurred as a result of the event, as opposed to the external revelation that occurred as a result of the event.Despite the fact that this interpretation is more generally accepted than contested, the arguments that are occasionally advanced in favor of the interpretation are unsatisfactory.Theologians like as Longenecker, for example, claim that the ″in our hearts″ in 4:6 relates to the ″Christ lives in me″ en emoi of 2:20 (″Christ lives in me″), which is equal to the ″in our hearts″ in 1:16 and so underlines the interior reality of the Christian experience.But this reasoning fails to take into consideration the fact that the grammatical circumstances of each of these statements are significantly distinct from one another.

  1. In order for the prepositional phrase ″God delighted to disclose″ to operate properly with ″God was pleased to reveal,″ one must consider how it functions with the statements ″Christ lives″ (2:20) and ″God sent the Spirit of his Son″ (John 16:13).
  2. (4:6).
  3. It is more hermeneutically sound to examine the use of the preposition in conjunction with the verb apokalupt (″reveal″) or synonymous formulations in other contexts rather than just studying instances of the preposition in isolation without regard to the grammatical context.
  4. Preposition en is capable of taking on an astonishing number of diverse meanings, as evidenced by the main Greek lexical and grammatical works on the subject.

Occasionally, the preposition might be used in place of the conventional dative of indirect object or dative of benefit.The passage Galatians 1:16 is cited as an example of this use in a number of these resources (Nigel Turner; BDAG; BDF).If this is right, Paul’s autobiographical remark would simply indicate that ″God was delighted to show his Son to me,″ which would be the simplest interpretation.If the preposition has a personal object, this usage of the preposition is common, and it is employed in conjunction with verbs from the semantic domain ″reveal″ or ″make known,″ as in the example above.The LXX contains 13 instances of verbal constructions belonging to this semantic domain (apokalupta, gnoriza, phanero, or phaneros with various copula) being modified by en phrases, according to a computer search using Accordance (Judg 5:2, 1 Sam 6:2, 2 Sam 6:20, 22:16, 1 Kgs 8:53, 1 Chr 16:8, 1 Macc 15:9, Ps 76:15, Pro The preposition indicates a place (1 Kgs 8:53; 1 Chron 16:8; Ps 76:15; Prov 3:6; Ezek 22:10; 1 Macc 15:9), defines the means or cause (1 Sam 6:2; 2 Sam 22:16; Ezek 16:36), or acts as a marker for the indirect object (1 Kgs 8:53; 1 Chron 16:8; Ps 76:15; Prov 3:6; (Judg 5:2; 2 Sam 6:20; Prov 11:13; Isa 64:1).

This construction appears 19 times in the New Testament, with the majority of occurrences being in Pauline writing.Time (2 Cor 11:6; 2 Thess 2:6; 1 Pet 1:5), place (John 9:3; 2 Cor 2:14; 4:10, 11); 1 Tim 3:16 (Col 3:4), instrument or means (Rom 1:17; 1 Cor 3:13; 2 Cor 11:6; 1 John 3:10; 4:9), method (Eph 6:19), and indirect object (Rom 1:17; 1 Cor 3:13; 2 Cor 11:6; 1 John 3: (Rom 1:19; 1 Cor 11:19; 2 Cor 5:11).Two en phrases that change the verbal structure are found in the verses that are cited twice (2 Cor 11:6 and 1 John 4:9).It is important to note that the employment of the en phrase in conjunction with linguistic constructs relating to revelation in the LXX, the NT, and notably elsewhere in Paul severely limits the interpretative alternatives.The preposition en is never used with similar constructs anywhere else in the LXX or the New Testament to denote a purely internal, subjective experience, as is the case here.

  1. Chilton’s handling of the preposition incorporates a mechanical approach to exegesis that simply equates en with ″in″ and overlooks the complexities of Greek grammar in order to simplify the exegetical task.
  2. Based on earlier biblical examples, it is most likely that the en phrase serves as a substitute for the indirect object in this context.
  3. According to J.
  4. B.
  • Lightfoot, the preposition here means ″through,″ and it serves to identify Paul as the agent through whom God revealed the Son to others in the New Testament.
  • Nigel Turner recognized the plausibility of such a scenario (though he affirmed the indirect object view).
  • Lightfoot’s view has been embraced by a few contemporary commentators, such as Timothy George.

This viewpoint, on the other hand, is not supported by biblical analogies.Despite the fact that the en was employed to convey means or instrument in the formulations studied above, there are no obvious examples of the en being used to express human agency.Several grammarians, such as Daniel Wallace, have suggested that the preposition may never be used in the New Testament to convey human activity.

As a result, experts such as Udo Schnelle are accurate in asserting that the Greek phrase en emoi in Galatians 1:16 ″should be rendered in the simple dative.″ 2 Even if the use of the preposition en to denote an internal and subjective experience were a viable syntactical choice, unequivocal assertions elsewhere in Pauline literature would rule out such a position as well.In one instance, Paul claimed he was as much of an apostle as the Twelve and the Lord’s brothers: ″Am I not an apostle?″ he asked.Is it possible that I have not seen Jesus our Lord?″ (1 Corinthians 9:1).The Greek language of both questions suggests that a positive response is appropriate.

  • As stated in his defense of himself, Paul’s standing is similar to that of Jesus’ disciples (the Twelve) and the Lord’s brothers since the post-resurrection appearance of Jesus in Paul’s presence was equivalent to the appearance of Jesus to the other disciples.
  • In addition, Paul included himself on the list with Cephas, the Twelve, the Five Hundred, James and the other apostles, implying that he was one of those who saw the risen Jesus for the first time.
  • ″He also appeared to me,″ Paul writes in 1 Corinthians 15:8, and this remark provides a more comprehensive picture of the nature of the Damascus Road encounter than the casual reader might expect.
  • A similar word, ″appeared,″ is employed by the author of John 15:5, 6, and 7 to describe those who discovered Jesus’ empty tomb, witnessed him raised in the upper chamber, and had a meal with him on the beaches of the Sea of Galilee.
  • The conjunction ″also″ establishes a strong connection between Paul’s experience and the experiences previously mentioned, and it further emphasizes that Paul’s experience was extremely similar to theirs.

We must emphasize that both of these comments are featured in one of Paul’s letters that is universally accepted as authentic, even by skeptical critical scholars, and that was written relatively early in his ministry (probably mid-50s).


Paul saw Jesus’ death as vital to the gospel (Rom 1:1–8; 1 Cor 15:3–4), and hence as needed for the forgiveness of sinners (Rom 1:1–8; 1 Cor 15:3).(1 Cor 15:17).According to him, Jesus’ resurrection provided the foundation for believers’ hope in the resurrection (1 Cor 15:20–28) as well as their bravery in the face of severe persecution (1 Cor 15:29b–34).The apostle Paul did not have to depend solely on the witness of others when he proclaimed about the resurrection of Jesus.Paul appears to have referred to his own firsthand account of Jesus’ post-resurrection appearance in order to support his claims.

Because ″For I have appeared to you for this purpose,″ the charge implies that ″you will serve as a servant and witness to what you have seen and will testify to what I shall reveal to you″ will take place (Acts 26:16).When Paul went to Jerusalem, he made a point of emphasizing the fact that he ″had seen the Lord on the way and that he had talked to him,″ and it was on this premise that Barnabas and eventually the disciples in Jerusalem welcomed Paul (Acts 9:26–28).The apostle Paul taught the resurrection of Jesus on his first missionary voyage, and he relied on the eyewitness evidence of the Galilean disciples to verify his claims.Acts 13:32 states that Paul is identifying himself as an equally trustworthy witness to the resurrection, as evidenced by the words ″And we ourselves proclaim to you the good news of the promise that was promised to our forefathers.″ The resurrection of Jesus was a major theme in Paul’s sermon at Thessalonica (Acts 17:3), Athens (17:31), and most likely in Corinth as well (Acts 17:4).Even though there are no references to Paul’s Damascus Road experience in the extant letters to the Corinthian church, Paul’s question in 1 Corinthians 9:1 assumes that the church is familiar with his Damascus Road experience, and this implies that testimony to Jesus’ post-resurrection appearance to Paul was standard fare in his preaching.

Taking all of the evidence into consideration, Paul should be considered to be one of the most prominent witnesses of the resurrection of Jesus Christ.About the Author CHARLES L.QUARLES, PhD, is a Professor of New Testament Studies and Biblical Theology at Southeastern Baptist Theological Seminary, as well as the Director of PhD Studies at the institution.He is the author of various works on Jesus, Paul, and other New Testament subjects.1 Rabbi Paul: An Intellectual Biography (New York: Doubleday Religion, 2004), p.51.

2 Bruce Chilton, Rabbi Paul: An Intellectual Biography (New York: Doubleday Religion, 2004), p.51.According to Udo Schnelle’s Apostle Paul: His Life and Theology (Grand Rapids, MI: Baker Academic, 2005), chapter 90 is a good place to start.

Paul the Apostle

Known for his conversion to Christianity on the road to Damascus after persecuting others who were already members of the society that he had joined, Paul was one of the most prominent disciples of Jesus Christ.We will see, however, that rather than being a conversion to Christianity, Paul is more accurately defined as one of the religion’s founders.Paul is credited with writing seven books of the New Testament; he was a well-known teacher and missionary who traveled across Asia Minor and present-day Greece during his lifetime.

See also:  Which Of The Following Was True Of Both Jesus And Siddhartha Gautama

A Founder of Christianity

As recent as the twentieth century, historians have come to see Paul as the true founder of the religious movement that would eventually become Christianity.Paul was a Diaspora Jew who belonged to the party of the Pharisees.He had a vision of the resurrected Jesus and was inspired to write the book of Acts.When he returned from this experience, he traveled widely throughout the eastern Roman Empire, spreading the ″good news″ that Jesus would soon return from heaven and usher in the reign of God (the kingdom) on earth.Instead of forming a new religion, Paul felt that his generation was the last to live before the end of time, when this age will be converted into something else.

However, as time passed and Jesus did not appear, the Church Fathers of the second century turned to Paul’s writings for confirmation of what would eventually become known as Christian orthodoxy.As a result, Paul may be considered the creator of Christianity as a distinct religion distinct from Judaism and other religions.In Christian tradition, he is referred to as Paul of Tarsus, because he was born in Tarsus, according to the Gospel of Luke (Acts 9:11).Tarsus was located in the province of Cilicia, which is now part of modern Turkey, during the time of the Greek invasion.Paul, on the other hand, explicitly states that he came from the Damascus region, which was then part of Syria (see the letter to the Galatians).

Many of the standard elements of Paul’s life have been provided by Luke, but the majority of these elements are in direct conflict with what Paul himself has revealed in his letters.Among other things, the author Luke claims that Paul grew up in Jerusalem, studying at the feet of many rabbis who would come to be considered the founding fathers of normative Judaism, and eventually rising to become a member of the Sanhedrin, the Jewish governing body.Paul himself claims that he only visited Jerusalem twice, and even then, he only stayed for a few days on each occasion.What should we do in the face of such inconsistencies?A vision of the resurrected Jesus, who appeared to Paul and commissioned him to serve as an apostle among the nations, according to Paul.On the one hand, Luke has a very clear goal in his portrayal of Paul as someone who is eager to accept any orders from Jerusalem and who consults with them on a regular basis about how he should conduct his ″mission.″ On the other side, Paul has his own agenda, saying that no human instructed him what to do, but that it was the risen Christ who gave him the game plan (see Galatians), and as a result, he consistently denies that Jerusalem has any influence on his overall activities.

After everything is said and done, it is typically preferable to reference Paul’s letters rather than Luke’s account when it comes to historicity, especially when it comes to Paul’s motive and real activity.

Paul’s Works

  • We have 14 writings in the New Testament that have traditionally been attributed to Paul, but the academic majority today thinks that only seven of those letters were genuinely authored by Paul: Romans
  • 1 Thessalonians
  • Galatians
  • Philippians
  • 1 and 2 Corinthians
  • 1 & 2 Corinthians
  • Romans

The others were most likely authored by a follower of Paul, who used Paul’s name to convey authority in the writings of others.It is our understanding that these writings were circumstantial in nature, which means that they were never intended to be systematic theologies or treatises on Christianity.In other words, the letters are solutions to specific issues and conditions that have arisen in a variety of communities around the world.They were not penned as universal commandments to serve as Christian dogma, but rather as a result of the passage of time, they gained in relevance and significance.Do you enjoy history?

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Paul’s Conversion

  • A Pharisee, Paul asserts that when it came to ″the Law,″ he was more ardent than anyone else and understood more about the law than anybody else in the entire world. The Law at issue in his letters was, for the most part, the Law of Moses, which he addressed in his writings. He was a descendant of the tribe of Benjamin (and thus Luke could use the prior name Saul, a quite famous Benjaminite name
  • name changes often go with a change of viewpoint in terms of a new person – Abram to Abraham, Jacob to Israel, Simon to Peter, etc.) He has also become the most well-known convert in the history of the world. It is said that being struck blind on the road to Damascus has come to represent a moment of startling insight or conversion. However, the term ″convert″ is not the most appropriate description of his situation. The term ″conversion″ refers to the process of moving from one type of belief to another. There are two problems with this concept when applied to Paul: at the time, there was essentially no Christian religion for him to convert to
  • Paul himself is ambiguous when it comes to understanding what he would have considered himself to be
  • and Paul himself is ambiguous when it comes to understanding what he would have considered himself to be.

He says, ″While among the gentiles, I acted like a gentile, and when among the Jews, I acted as a Jew; I was all things to all men,″ but this does not assist us settle the issue at all.When discussing what occurred to Paul, it is perhaps more accurate to state that he was called by God, following in the tradition of the prophets of ancient Israel who were called by God.In Galatians, Paul claims to have had a vision of the resurrected Jesus, who appointed him to be the Apostle to the Gentiles after commissioning him.This was critical for Paul in terms of establishing his position of authority.Since everyone was well aware that he had never been a member of Jesus’ inner circle, Paul used a clear order from Jesus to demonstrate that he possessed equal authority to the previous Apostles.

This is also very significant in unraveling Paul’s ideas on the Law of Moses when it comes to his recruiting area, and it is something that should always be kept in mind while attempting to evaluate his views on the Law of Moses in general.Paul’s appointment as the Apostle to the Gentiles came as a surprise to him because, as he openly confesses, he had previously persecuted the church of God in his former life.What a tangled web of meaning!The majority of academics are divided on what this signifies.The first issue is with the use of the word ‘persecuted.’ This can refer to anything from heckling to egg-throwing to violent assault in the Greek language.

The reason for his actions is never explained, and he never provides any explanation as to why he committed them.Luke claims that he used to vote in favor of the death sentence for Christians in the Sanhedrin, and that he subsequently secured arrest warrants from the high priest in order to arrest Christians in Damascus, according to the Bible (where he had his revelation).According to Luke, this is exaggeration because the high priest at the time did not have such authority, particularly in another region.

Paul as a Persecutor

Paul is most likely the one who administered the 39 lashes, which were a kind of synagogue discipline at the time.However, this raises even more questions.Synagogue councils were only able to act if a majority of the congregation agreed with their decisions.Paul could have easily walked away from this situation, but he chose not to – does this suggest that he still considered himself to be a Jew, once more?And, once again, what was it that he was punished with lashes for?

What were the statements and actions of Christians that might result in disciplinary action?Over the ages, a variety of hypotheses have been advanced, including:

  1. Christians taught that the Law of Moses was unjust. The same is true when it comes to gentiles, but they were never supposed to observe the Law in the first place.
  2. Christians were instilling a sense of messianic zeal in the populace. A brief history of the decades leading up to the Jewish Revolt is provided here. Did the synagogue officials consider such preaching to be a danger to the peace of their society in relation to the Roman Empire?
  3. Christians and Jews were engaged in a fierce battle for the souls of gentiles who frequented synagogues, and the Jews regarded the Christians as a danger to their recruitment regions for new converts. This is demonstrably wrong
  4. Judaism was not a missionary religion, and Paul, like John, contained a high level of Christological thought. Because of his vision of Jesus in paradise, he believes that Jesus has already attained deification in his eyes. And he argued for the worship of Jesus, which is considered to be the watershed moment in the relationship between Jews and Christians. His epistle to the Philippians includes the following song, which he had learned from his father:

Have the same thinking as Christ Jesus when it comes to your interpersonal connections.He, being God in his very essence, did not consider equality with God something that could be used to his own benefit; rather, he made himself nothing by taking on the very character of a servant, having been created in the shape of a human being.7 Having been discovered in human form, he humbled himself by becoming obedient to death—even death on a cross!8 As a result, God exalted him to the highest place and gave him the name that is above every name, 10 that at the mention of Jesus’ name, every knee should bow, in heaven, on earth, and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.The phrase ″that every knee should bend″ denotes reverence.

No one in Hellenistic Judaism advocated worshipping any of the many heavenly entities that were included into the religion, including their hierarchies (archangels, cherubim, seraphim, and so on), and no one ever advocated worshipping any of these beings – that was reserved for God alone.This is the point at which Christians would begin the process of detaching themselves from the mother faith.

Paul & the Law

As far as Paul was concerned, his role was to spread ″the good news″ to the Gentiles.Almost everything he says on the Law is in reference to this subject matter.In Israelite tradition, the Law of Moses was never understood to apply to gentiles, and as a result, gentiles are not required to undergo circumcision, adhere to dietary laws, or observe Sabbath regulations.These three are the primary emphasis since they are physical rituals that keep groups apart, and Paul intended to dismantle barriers that existed between different cultures.Paul was emphatic about his point of view.

A primary reason is that it was almost certainly his experience; he most likely witnessed some manifestation of the spirit take place when gentiles were baptized (for example, speaking in tongues, the room shaking, prophecy, and so on), and as a result, he became convinced.If God has chosen to recognize gentiles in this manner, how can they not be included in the kingdom of heaven?Paul, on the other hand, has a problem.He belonged to the Pharisee sect.He placed a high value on the Rule of Law.

How could God have established the Law and then fail to apply it to everyone everywhere?He can never declare that the Law is bad, and so he supports it, but at the same time, it does not apply to gentiles.This is where things get a bit complicated.He does this by painting himself into a corner, which leads to the production of centuries of scholarly publications and comments on the very same subject matter as his own.Throughout the epistle to the Galatians, the author addresses this issue of the Law.This was Paul’s aim all along: he wanted to build communities across the Eastern Empire, and then keep in contact with them through letters or visits to see how they were getting along.

Galatia was a Turkish province located in the country’s center region.Apparently, following Paul’s departure, others appeared and preached a gospel that differed from his.This infuriated Paul to no end.In his words, ″Even if it is delivered by angels, there is no other gospel save the gospel of Jesus Christ.″ This new gospel called for circumcision, food regulations, and Sabbath obligations, all of which were things that Paul had campaigned against in the first place.

  1. As a result, Jesus repeated his lecture on this subject for the benefit of those populations.
  2. After consulting scripture, he discovered his justification in the tale of Abraham’s call recorded in Genesis 12.
  3. Paul asserted that gentiles were included in this first covenant by using both the name (father of nations) and the promise (″nations,″ in Greek, ethnos, is what is translated as ″gentiles″).
  4. What is the reason, then, that God gave Moses the Law, which places restrictions on inclusion?

Paul maintained that the Law operated as a pedagogus for the people of God.An accompanying pedagogus was a tutor, usually a slave, who accompanied young boys to school and also taught them in the comfort of their own homes.In other words, the Law acted as a guide for defining sin, since if we didn’t know what sin was, how could we make a decision about it?However, Christ has since been identified as the ″telos of the Law.″ According to some Bibles, this is translated as ″the conclusion of the Law,″ although it is more appropriately translated as ″the purpose of the Law.″ Does this imply that Jewish followers of Christ are no longer required to adhere to the Law of Moses?Of course not – if you are born into a legal system, you are expected to abide by the rules.

Gentiles, according to Paul, are saved solely by faith in Christ, and not via deeds of the Law.″The law-free mission to the gentiles,″ as Paul’s teaching has been summarized throughout history, is a misnomer that has led to a slew of incorrect conclusions about Paul’s ideas over the course of several centuries.His gentile subjects were to be exempt from the requirements of circumcision, food prohibitions, and Sabbath regulations, but they were not exempt from the whole Law.Remember that Paul did not let his gentiles to continue practicing idolatry or any other pagan practices, and that he did not exclude Jewish ethical and philanthropic ideals from his communities, as some have claimed.Paul is a study of Paul’s beliefs about the Law conducted by E.

  1. P.
  2. Sanders, who uses current social scientific methods to the investigation of Paul’s ideas on the Law and comes to the conclusion that Paul follows a pattern of religion, or how one enters into it and how one stays in it.
  3. According to Paul, gentiles do not enter the kingdom by obeying the Law, but once within, they do so by following the Law (o

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