Saul of Tarsus. Life of Paul Series: Vol. I, Lesson 1 The Life of Paul: The Young Saul: Our Journey Begins

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1 The Life of Paul: The Young Saul: Our Journey Begins Few figures are as important in the New Testament as the former Pharisee Saul (Paul). This apostle to the Gentiles (Gal. 1:16, 1 Tim. 2:7) would author no less than thirteen letters or epistles that would eventually be found in the Christian New Testament. Understanding this, we will springboard into this most enigmatic apostle s life, beginning with his earliest days. Saul of Tarsus Though a Jew of the tribe of Benjamin (Rom. 11:1, Philip. 3:5), Saul was born in Tarsus (Acts 21:39, 22:3), capital of the Roman province of Cilicia. Located in Asia Minor (modern day Turkey), Tarsus was by Saul's own admission no obscure city (Acts 21:39), but according to the ancient writer Strabo it enjoyed prosperity, privilege (it was after all exempt from Roman taxation) and culture (as seen by its numerous schools). i Knowing for certain the precise year of Saul's birth is very difficult, but it can be safely said to have likely been sometime between the year 5 B.C. to 10 A.D. ii Evidence for this date lay in Saul's being described as a young man in Acts 7:58 since a man was considered young man among Jewish circles until the age of forty. iii As important as his connection with Tarsus may be, Saul's citizenship in another entity would have an equally strong effect on the future apostle's life. Saul had the great honor of inheriting citizenship in the Roman Empire (Acts 22:25-29), the unquestioned master of the New Testament world. Rome's incredibly well built roads connected its vast territories, enabling Saul to travel throughout the empire. But most notably, Roman citizenship allowed Saul certain rights that would surface throughout his ministry such as the right to a fair trial, exemption from degrading punishment, and the right to appeal before the Roman emperor himself (Acts 16:37, 22:25, 25:11). iv Though he was from Tarsus, Saul's early education was an admirable one for any Jew. While speaking in Jerusalem as an older man, Saul informed his hearers that he was educated under the famed teacher, Gamaliel (Acts 22:3). With such an education, Saul

2 became a Pharisee in the strictest party of the Jewish religion (Acts 23:6, 26:5; Philip. 3:5), living as a blameless observer of the Mosaic Law and zealous for the traditions of the fathers (Philip 3:6; Gal. 1:14). What a time to be alive! However, the world facing the young Pharisee Saul was seeing a puzzlingly successful new phenomenon from an unlikely place. The Galilean prophet and teacher, Jesus of Nazareth, had descended upon Jerusalem within the last few years like a storm on the sea of Galilee (Matt 21:11). Though his amazing ministry seemed to have been defeated with his crucifixion by Judea s Roman governor, Pontius Pilate, the followers of this Jesus of Nazareth began to boldly preach an incredible message. This crucified Jesus, from the obscure village of Nazareth, had in fact risen from the dead, and was now at God s right hand (Acts 2:22-36; 3:11-26; 4:5-12; 5:27-32)! Of this startling news, Jesus' followers proclaimed that they were eyewitnesses, having themselves seen him after his resurrection (Acts 2:32, 3:15)! Even more astounding, literally thousands of people were hearing the good news (or gospel ), believing its powerful words, being baptized, and becoming his followers (Acts 2:37-41, 47; 4:1-4). The reaction in Jerusalem was swift and harsh. Attempting to head off reports of Jesus' empty tomb, the chief priests bribed the tomb s guards to claim the disciples had stolen the body (Matt. 28:11-15). As the eyewitnesses to Jesus' resurrection continued their preaching, the Jewish authorities responded with alarm and zeal against this movement that the Roman historian Tacitus would later call a most mischievous superstition. v The apostles, eyewitnesses to Jesus' ministry from the time of his baptism to his ascension (Acts 1:15-26), met instant opposition to their provocative message. Ironically, it was Paul's teacher, Gamaliel, who would advise moderation as his fellow Jewish leaders responded with alarm to the emerging threat of the mysterious new sect of the Nazarenes. (Acts 5:34-39; 24:5). Be that as it may, as the apostles continued to preach the good news of Jesus dead, buried, and raised, they were arrested, threatened, and beaten in a vain attempt to stop their passionate proclamation of the risen Jesus. (Acts 4:13-22; 5:17-42). The volatile situation eventually exploded into violent tragedy when a disciple named Stephen was seized and brought before the council (Acts 6:8-7:60). After a sermon filled with familiar stories of the Hebrew Scriptures (Acts 7:2-7:50), Stephen became the first of those who would later be called Christians (Acts 11:26) to die a martyr's death as his enraged hearers cast him out of the city and stoned him until his body lay lifeless. However, his last words brought to mind the good news proclaimed by his brethren. Before the beating came that would end his life, Stephen fulfilled the words spoken by Jesus of Nazareth just before his crucifixion when he saw the Son of Man (Jesus) standing at the

3 right hand of God (Matt. 26:64; Mk. 14:62; Lk 22:69; Acts 7:54-60). Even more astounding, Stephen's own last words were strikingly similar to those of the crucified Jesus as he called upon the Lord to not hold the sin of his death against his killers and to receive his soon to be departing spirit. (Acts 7:59-60; Lk 23:34, 46). It was in the midst of this terrible, yet incredible scene, that Stephen's killers laid their coats down at the feet of a young onlooker, none other than Saul of Tarsus (Acts 7:58). But young Saul was by no means opposed to their actions, in fact he found himself in agreement with those who viciously beat Stephen to death (Acts 22:20). In an experience that must have no doubt burned deeply into the young Saul's mind, his first documented experience with the new movement that followed the risen Jesus of Nazareth would be as an approving witness to the killing of one its followers. It is even more telling, poignant even, that the stoning of Stephen, came after the martyr spoke words that the young onlooker Saul would eventually dedicate his life to proclaiming: Christ Jesus, crucified, resurrected, and at the right hand of God (Rom 8:34, 1 Cor 15:1-4, Eph 1:20, Col 3:1). Scripture Reading: Acts 22:1-3; Philippians 3:2-6 In Focus: The Controversy Over the Place of Paul's Upbringing Though Saul's place of birth (Tarsus) is explicitly stated, scholars are divided on whether it was Tarsus or Jerusalem that Saul grew up in. Paul's defense before Agrippa (Acts 26:4) shows promise in solving the enigma, but his words there are equally ambiguous and hard to dissect for a definitive answer. The answer is found in how we are to interpret one critical phrase found in Acts 22:3, that being Paul's claim to have been brought up in this city. The answer can be found by examining two aspects of the phrase. The first aspect is to look at which city is in fact being spoken of. Though some argue that here Paul is referring to Tarsus (his place of birth), the context of the verse seems to suggest that this city refers to Jerusalem (because the speech itself is taking place in Jerusalem). The second is the more difficult question concerning the proper way to translate the phrase. The TNIV and NRSV will be used to represent the two possible translations: "I am a Jew, born in Tarsus of Cilicia, but brought up in this city. I studied under Gamaliel and was thoroughly trained in the law of our ancestors. I was just as zealous for God as any of you are today. (TNIV)

4 I am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law, being zealous for God, just as all of you are today. (NRSV) If one translates the passage in the manner of the TNIV ( but brought up in this city. I studied under Gamaliel ), it would suggest that Paul was born in Tarsus, but raised in Jerusalem. In such a case the term brought up in this city is clearly separated from his training under Gamaliel and refers to Paul being raised as a child in Jerusalem. However, if the passage is translated in the manner of the NRSV ( but brought up in this city at the feet of Gamaliel ) then the phrase is clearly linked to his rabbinic training in Jerusalem under Gamaliel. Under this idea, Paul spent most of his early years in Tarsus before moving to Jerusalem in his early teens for his training under Gamaliel. This could have exposed Paul to a substantial Greek background along with his Jewish upbringing. Of the two choices, the TNIV seems to be the more likely rendering (but brought up in this city. I studied under Gamaliel). Such a formula highlighting Paul's birth, where he was brought up, and his education fits well as a biographical pattern. In such a case, Paul was born in Tarsus, but early on his family moved to Jerusalem and thus spent most of his early life in the most important city of 1 st century Jewish life. So this would suggest that Paul's earliest years were in Jerusalem with a strong Jewish background in his home life. This matches well Paul's self-description that he was a Hebrew of Hebrews (Philip 3:5; 2 Cor 11:22). However, it cannot be stated for certain either way. What can be said is that whether Paul's earliest years were in the bustling Greek city of Tarsus or the heavily Jewish Jerusalem, he no doubt was brought up in a strongly Jewish home. Regardless of where he spent his childhood, what a contrast Paul's childhood hometown must have been to Jesus of Nazareth who spent his early years seemingly a world away: in the inconsequential, relatively unknown Galilean village of Nazareth (John 1:46; Lk 2:39-40, 51)! vi

5 i Carson and Moo, Intro to the New Testament, 355 ii Bird, Michael F., Introducing Paul: The Man, His Mission, and His Message, 31; F.F. Bruce, Paul in Acts and Letters, Dictionary of Paul and His Letters, 681 Bird lists Paul's birth as likely between 5 B.C. to 10 A.D. while Bruce opts for a dating in the first decade of the 1 st century. The dating above is to safely include both of these possible timelines. iii Utley, Bob, Luke the Historian: The Book of Acts Since the persecution of Christians likely began sometime in the early 30's A.D, Paul would have had to be born in this time frame (5 B.C- 10 A.D.) to fall roughly under the age of forty. iv F.F. Bruce, Paul in Acts and Letters, Dictionary of Paul and His Letters, v Tacitus, The Annals: Book XV. Tacitus is one of three early 2 nd century Roman writers (with Suetonius and Pliny the Younger) often used in proving, historically, the existence of Jesus. vi Carson and Moo gives a good survey of this question