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Paul’s strong Jewish upbringing laid the foundation for much of his identity and theological perspective.

Table of Contents

Introduction
Paul’s Early Life
The Threefold Cultural Influences on Paul
The Jewish Heritage Influence
The Robust Hellenistic Education Influence
Unique Status as a Roman Citizen
The Threefold Spiritual Influences in Paul’s Life
Paul’s Extensive Knowledge of the Old Testament Scriptures
Christian Predecessor Influence
Conversion Influence
Paul’s Missionary Journey
Paul’s Theology
Theology of Grace
New Creation Theology
Theology of the Cross
Conclusion
References

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Introduction

Paul, also known as Saul in Aramaic-speaking circles, was a highly successful missionary in the early days of Christianity. He is often referred to as the first theologian of the church and is sometimes even called the ‘second founder’ of Christianity. In the Greco-Roman tradition, he was commonly known as Παυλος [Paulos], which is a form of his family name or cognomen.

In the first-century Mediterranean world, people were primarily recognized and referred to by their family names, as group identity held more significance than individual recognition. To illustrate, when addressing a public audience, Paul refrained from using his preferred self-descriptors, such as “apostle to the Gentiles” or “slave of Christ Jesus.” Instead, he introduced himself as a Jew, a resident of Tarsus, and a disciple of Gamaliel (21:39; 22:3). His social identity was deeply rooted in his ethnic background, place of birth, and religious affiliation. Nonetheless, even these categories fell short in fully describing Paul. He was both a Jew and a Roman citizen. Tarsus was his hometown (11:25–26), but he asserted that he had been raised in Jerusalem. While he spoke Aramaic, he composed his letters in Greek. It is worth noting that he is credited with contributing to over a quarter of the New Testament’s writings.

The main sources of information regarding Paul’s life and beliefs can be found in his letters. The Acts of the Apostles, while offering biographical details about him, occasionally contradicts the content of the Letters and reflects the particular theological viewpoints of its author. Nevertheless, it remains an important secondary source. Paul is traditionally attributed with the authorship of thirteen Letters in the New Testament, although contemporary scholarship opines that some of these might have been penned by his later followers. For the most reliable insights, scholars primarily rely on the books of Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon.

Paul’s legacy is not only marked by profound theological insights and prolific epistolary contributions but also by a unique aspect that often remains in the shadows: his remarkable identity as a product of multiple cultures. Paul, often regarded as a towering figure in the history of the Christian faith, was not confined by the boundaries of a single cultural or religious tradition. Instead, his life and thought were intricately woven with threads from various cultural tapestries, resulting in a dynamic and complex individual whose influence on the burgeoning Christian movement was profound and multifaceted. This article explores the diverse cultural influences that shaped Paul, revealing the rich tapestry of his background and the impact it had on his teachings and mission.

Paul’s Early Life

According to the Book of Acts (21:39; 22:3), Paul was born in Tarsus, a significant city located in Cilicia. The exact date of his birth is uncertain, but it is generally estimated to have occurred around 10 AD. In a statement mentioned in Acts 22:28, Paul asserts that he was born a Roman citizen (as indicated in 21:39). This implies that he had inherited Roman citizenship from his father or another ancestor, which bestowed certain privileges, including the right to appeal to the imperial court (as seen in Acts 25:11, 21; 26:32; 28:19).

Paul’s use of the Greek language attests to his identity as a Hellenistic Jew of the Dispersion, someone comfortable in the urban culture of the Greco-Roman world. Despite this multicultural background, Paul remained proud of his loyalty to his ancestral faith. He even boasted of his heritage, declaring, “circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews” (Phil. 3:5).

During the initial part of his life, Paul was a Pharisee. The Pharisees constituted a Jewish faction that placed significant importance on adhering to God’s laws as the path to preserving holiness. While it was a common belief among Jews to follow the law, what set the Pharisees apart was their commitment to extending all commandments, even those originally meant solely for Levites and priests, to the entire Jewish community. Furthermore, as indicated in Phil. 3:5, Paul’s evident pride in his affiliation with the Pharisaic group   implies a strong connection to Palestinian Judaism. In addition to his Jewish upbringing, Paul received a comprehensive Hellenistic education, which was substantiated by his proficiency in the Greek language and his mastery of Greek rhetoric.

As a Pharisee, Paul’s fervour for upholding the law led him to actively persecute Jewish Christians, both in Jerusalem and in locations beyond Israel, such as Damascus (as documented in Acts 8:3; 9:1–3; 22:4–5; Gal. 1:13–14; Phil. 3:6). The specific reasons behind what the Pharisees found objectionable about the Jewish movement referred to as “the Way” are not explained by either Paul or Luke. Interestingly, Paul’s rabbinic teacher (Acts 22:3), Gamaliel, had advised the Sanhedrin to disregard the followers of the Way and avoid causing trouble for them (as recounted in Acts 5:34–39), a suggestion that Paul evidently did not heed. It’s possible that the cause of this opposition stemmed from Jesus’ reputation as a transgressor of the law or the fact that he had died in a manner seen as accursed according to Jewish law (Deut. 21:23). Regardless of the exact reason, Paul considered his role as a persecutor of the church as the ultimate proof of his righteousness under the law (Phil. 3:6).

Near Damascus, Paul underwent transformation. This transformation led to a profound and significant shift in Paul’s life. Paul’s conversion is recounted three times in the Book of Acts (9:1-19; 22:3-16; 26:4-18). These narratives emphasize supernatural elements such as divine light, heavenly voices, Paul’s temporary blindness, and his subsequent recovery. As seen in Acts 9:10-18 and 22:12-16, the role of a religious leader facilitated Paul’s conversion, as well as Paul’s baptism (documented in Acts 9:18 and 22:16). According to the most detailed account provided by Paul in Galatians 1:11-17, his conversion experience consisted of two main components: the revelation of God’s son and the commission to preach this message to the Gentiles.

For Paul, a pivotal aspect of his life and apostleship rested on one crucial fact: he had personally seen the Lord (1 Corinthians 9:1). The appearance of the risen Christ to him (as noted in 1 Corinthians 15:8) solidified his belief in Jesus as the Messiah. This visionary experience reinforced his conviction that God was accomplishing divine purposes through the crucified and risen Christ, manifesting power through weakness (2 Corinthians 12:9) and serving as the “first fruits” of the impending resurrection (1 Corinthians 15:20). As detailed in Galatians 1:11–17, Paul abandoned Pharisaism and promptly began preaching the gospel. Those whom he had previously persecuted became his allies. His ardour for upholding the law gave way to a fervour for Christ, marking a profound and swift transformation. The news of this radical shift spread rapidly, with people noting, “The man who used to persecute us is now proclaiming the faith he once attempted to dismantle” (Galatians 1:23).

The Threefold Cultural Influences on Paul

Paul’s life and beliefs were profoundly shaped by three distinct cultural influences. These influences encompassed his Jewish heritage, robust Hellenistic education, and unique status as a Roman citizen. Each of these cultural elements contributed to the complex mosaic of Paul’s identity and played a significant role in his teachings and missionary work.

The Jewish Heritage Influence

Paul’s strong Jewish upbringing laid the foundation for much of his identity and theological perspective. Born in the city of Tarsus in Cilicia, Paul was raised in a devout Jewish family, which means that he was likely circumcised on the eighth day, an essential rite in Jewish tradition. He would have been well-versed in the Hebrew scriptures and the Jewish faith.

Growing up, Paul would have been educated in the Torah and the traditions of the Pharisees, a prominent Jewish sect known for their strict adherence to the law. This upbringing instilled in him a deep sense of commitment to the Jewish faith and its moral and ethical principles. Paul’s early life as a Pharisee, as he described in his letters, further underscores the influence of his Jewish upbringing. His zealous persecution of early Christian communities was, in part, driven by his desire to protect what he saw as the purity of Judaism.

While Paul’s encounter with the risen Christ on the road to Damascus led to a profound transformation in his beliefs and mission, his strong Jewish upbringing continued to influence his understanding of Christianity. He saw the message of Jesus as a fulfillment of Jewish prophecy and often used his knowledge of Jewish scripture to support his arguments in his writings.

The Robust Hellenistic Education Influence

Paul was fluent in Greek, which was the lingua franca of the eastern Mediterranean during his time. This linguistic skill enabled him to communicate with a broader and more diverse audience than if he had solely relied on Hebrew or Aramaic. This allowed his letters and teachings to reach a wider audience.

In 1 Corinthians 9:22, Paul expresses his adaptability, saying, “I have become all things to all people so that by all possible means I might save some.” Paul’s ability to write in Greek is evident in the letters (Epistles) included in the New Testament. His use of Greek facilitated the spread of Christian teachings to Greek-speaking communities throughout the Roman Empire. The clarity and precision of the Greek language enabled him to articulate complex theological concepts and practical guidance effectively.

Greek rhetorical styles, such as persuasion, argumentation, and emotional appeal, left their mark on Paul’s writing. In 1 Corinthians 2:4, he acknowledges the role of persuasive speech. His letters often exhibit elements of Greek rhetoric, which contributes to the persuasiveness and impact of his message. This rhetorical expertise helped him engage with his audience and effectively address their concerns.

Paul’s understanding of the Hellenistic cultural context in the Greco-Roman world was instrumental in connecting with a broader range of people. It allowed him to navigate the philosophical and intellectual currents of his time. His knowledge of Hellenistic culture enabled him to engage in meaningful dialogues with both Jewish and non-Jewish communities. In Acts 17:22-23, during his visit to Athens, he engages with the Greek philosophers and references their altar to an “unknown god” in his message.

At times, Paul used Greek philosophical terminology and concepts to convey his ideas. For instance, he employed terms like “Στοιχεῖα” [stoicheia] (elemental principles, basic elements, or the rudiments of something. In a theological or religious context, it is often associated with spiritual forces, including elemental spirits or cosmic powers) – Galatians 4:3; Colossians 2:8 and “Σῶμα” [Soma] (primarily means “body”. In the context of Christian theology, it often refers to the physical body or the body of believers as part of the Church) – 1 Corinthians 6:19; Romans 12:4-5; in discussing spiritual matters and the human condition. This use of Greek philosophical language helped him express complex theological concepts within a framework that his audience could relate to. For instance, in Colossians 2:8, he warns against being taken captive through “hollow and deceptive philosophy.”

Paul’s use of the Greek language and his understanding of Hellenistic thought contributed to the presentation of a more universal message. His teachings often transcended specific Jewish customs or regional traditions, making Christianity accessible and appealing to a wider and more diverse audience. In Galatians 3:28, Paul emphasizes the universal nature of faith.

While firmly rooted in his Jewish faith, Paul’s exposure to Greek culture and philosophy allowed him to adapt and relate the Christian message to the intellectual and cultural environment of the Greco-Roman world. This adaptability made him a more effective missionary and communicator. (Acts 17:2-4)

Unique Status as a Roman Citizen

Roman citizens enjoyed legal protections not extended to non-citizens. These protections included the right to a fair trial, protection from certain forms of punishment, and the ability to directly appeal to higher authorities, such as Caesar, in cases of injustice. Paul’s Roman citizenship played a crucial role in several pivotal moments in his life. For instance, when he faced opposition and threats in Jerusalem, he exercised his right to a fair trial and appealed to Caesar, leading to his journey to Rome. In Jerusalem, Paul was arrested and was about to be flogged when he revealed his Roman citizenship. This citizenship afforded him legal protection, and the Roman commander immediately ordered his release (Acts 22:25-29). In Acts 25:10-12, during his time in custody, Paul exercised his right as a Roman citizen to appeal to Caesar, which allowed him to be transferred to Rome for trial. This decision shaped the course of his later experiences, leading to his journey to the imperial capital.

Within the Roman Empire, Roman citizens had the right to travel freely. This allowed Paul to undertake his extensive missionary journeys without facing restrictions on movement. Throughout his missionary journeys, Paul relied on the extensive network of Roman roads, which facilitated his travels and the spread of Christianity. These well-maintained roads connected various parts of the empire and contributed to Paul’s mobility. (Acts 21:15)

Roman citizens had the privilege of direct access to Roman officials and authorities. As a Roman citizen, Paul could appeal to Roman officials when he encountered opposition or persecution, as demonstrated in various passages in the Book of Acts. In Acts 25:15-27, Paul’s case was heard before various Roman officials, including Governor Festus and King Agrippa, as part of the Roman legal process. These trials were integral to his experiences and the dissemination of the Christian message. In Acts 13:6-12, Paul’s encounters with Roman officials, such as Sergius Paulus in Paphos, illustrate the influence of Roman governance in the cities where he preached. This also underlines the significance of his Roman citizenship in interacting with local authorities.

Roman citizens were exempt from some taxes that applied to non-citizens. This financial advantage could have been beneficial for Paul’s missionary activities and livelihood. In Philippi, Paul and Silas had an interaction with the magistrates, which influenced their release and the recognition of their rights as Roman citizens. (Acts 16:35-40)

The Threefold Spiritual Influences in Paul’s Life

Paul’s Extensive Knowledge of the Old Testament Scriptures

Paul’s extensive knowledge of the Old Testament scriptures profoundly shaped his understanding of Christianity and had a lasting impact on his life as a Christian missionary, theologian, and writer. His ability to draw on the Old Testament’s rich theological, moral, and prophetic content enriched the early Christian tradition and contributed to the development of Christian theology. “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.”  (Romans 3:21)

Paul’s intimate knowledge of the Old Testament scriptures provided a strong theological foundation for his understanding of Christianity. He saw Jesus’ message as the fulfillment of Old Testament prophecies, which formed the basis of his teachings and writings. The Old Testament’s teachings on sin, atonement, and redemption deeply informed his understanding of salvation through faith in Jesus Christ. He drew parallels between the sacrificial system of the Old Covenant and the redemptive work of Jesus, emphasizing the forgiveness of sins through Christ’s sacrifice.

His familiarity with the Old Testament Messianic prophecies led him to recognize Jesus as the long-awaited Messiah. He frequently referenced these prophecies in his writings to demonstrate that Jesus fulfilled these expectations. “We tell you the good news: What God promised our ancestors he has fulfilled for us, their children, by raising up Jesus.” (Acts 13:32-33)

He was able to engage in theological debates with both Jewish opponents and fellow believers, substantiating his teachings with Old Testament references. His writings, particularly in Galatians and Romans, delved into the role of Mosaic law in the life of a Christian. He frequently quoted and referenced the Old Testament in his letters to support his arguments, provide theological explanations, and encourage believers. This demonstrated his deep knowledge of the Old Testament and its relevance to the Christian faith.

Christian Predecessor Influence

The roles and impacts of individuals Paul met in Christianity were instrumental in his conversion from a persecutor of Christians to a devout follower of Christ. Ananias, a devout Christian in Damascus received a divine vision instructing him to lay hands on Paul and restore his sight. He also explained the Gospel to Paul. This encounter played a pivotal role in Paul’s conversion and reception of the Holy Spirit.

Barnabas, a prominent figure in the early Christian community in Jerusalem played a key role in mediating between the sceptical Christian community in Jerusalem and the newly converted Paul. His support and endorsement of Paul helped establish Paul’s credibility among early believers.

Paul met with Peter (Cephas) and James, the brother of Jesus, during his visit to Jerusalem. These meetings provided Paul with an opportunity to interact with the prominent apostles of the early church. They likely helped affirm his conversion and deepen his understanding of the Christian faith. Salvation, redemption, the second coming of the Lord and other Christian doctrines he got from his predecessors had a strong influence on him.

Conversion Influence

Paul experienced a direct encounter with the risen Christ on the road to Damascus, which was the most significant factor in his conversion. The dramatic revelation of Jesus Christ to Paul transformed his life and confirmed the truth of the Christian message. This encounter was the catalyst for his conversion and his subsequent role as an apostle to the Gentiles.

However, the conversion did not entail a shift to a different divine being (as indicated in 1 Thessalonians 1:9), as Paul had been devoted to the God of the Hebrew Scriptures both prior to and following the conversion. Furthermore, Paul’s conversion did not result from a significant moral crisis. Paul asserted that he had lived a morally blameless life concerning adherence to the law (as stated in Philippians 3:6) before he embraced Jesus as the Messiah.

Through his conversion, he realised the following:

1. Jesus Christ is alive.
2. The cross was the place where God’s love was revealed.

• Salvation is from God alone not from man.

Paul’s Missionary Journey

Paul’s life is dedicated to fulfilling God’s mission. Paul’s mission to preach the gospel of Jesus Christ spanned approximately thirty years (AD 34–67). This ministry can be roughly divided into three distinct decades. The initial decade (AD 34–46) is often referred to as the “silent years” there are limited details from Acts or the Pauline Epistles regarding his activities. During this period, he preached in Damascus for a time, spent several years in Arabia, briefly visited Jerusalem to meet with Peter and James, and returned to his hometown of Tarsus, where he seemingly preached for several years. Eventually, Barnabas brought him to Antioch in Syria to assist with the ministry of a diverse congregation of both Jews and Gentiles (Acts 9:26–30; 11:25–26). Following this brief sojourn in Jerusalem, Paul embarked on missionary endeavours in Syria and Cilicia (Galatians 1:21). His ministry in Antioch of Syria, supported by Barnabas, as documented in Acts 11:25-26. Acts 13-14 chronicles their mission to Cyprus and the regions of south-central Asia Minor, including Antioch of Pisidia, Iconium, Lystra, and Derbe. During their time in Lystra, Paul encountered a stoning incident, a distressing event that is substantiated by 2 Corinthians 11:25.

In the second decade of his ministry (AD 46–59), Paul led an itinerant life, dedicating most of his time to traveling, preaching the gospel, and establishing churches across various regions, ranging from Cyprus to Corinth. Paul’s missionary endeavours in the western regions are chronicled in Acts 16-19 and are substantiated by references found throughout the Pauline Letters. Paul was joined by Silas, also known as Silvanus, as indicated in Acts 15:40. According to the accounts in Acts, Paul revisited the churches he had established during his earlier mission in Asia Minor and enlisted Timothy as an additional collaborator (Acts 16:3). The involvement of Silvanus and Timothy is affirmed by references in the Letters, as seen in 1 Thessalonians 1:1 and 2 Corinthians 1:19. Early in this mission, Paul was active in northern Galatia and is believed to have founded the churches likely addressed in the Letter to the Galatians, as evidenced by Acts 16:6 and Galatians 1:2.

Traveling south via Athens (as described in Acts 17:15-34 and referenced in 1 Thessalonians 3:1), Paul eventually reached Corinth (as mentioned in 2 Corinthians 10:14). In Corinth, he engaged in missionary work for a year and a half, as documented in Acts 18:1-17. Shortly after his arrival in Corinth, Paul authored 1 Thessalonians, potentially one of the earliest books in the New Testament. During his time in Corinth, Paul encountered Aquila and his wife Priscilla (or Prisca), who remained steadfast friends and associates throughout his life, as indicated in Acts 18:18, 1 Corinthians 16:19, and Romans 16:3. Additionally, while in Corinth, Paul faced a legal trial before Gallio, the recently appointed governor, whose rise to power can be dated to approximately 50 or 51 AD (as detailed in Acts 18:12-17).

Throughout the majority of the third decade (AD 59–67), Paul continued his gospel ministry while imprisoned. He spent over two years incarcerated in Caesarea, followed by another two to three years in a Roman prison (as documented in the Book of Acts). After a brief release, which may have lasted approximately two years, he was arrested once more and imprisoned in Rome. According to church tradition, he met his martyrdom there.

Paul’s Theology

Many regard apostle Paul as the earliest and most eminent Christian theologian. The renowned New Testament scholar Rudolf Karl Bultmann conducted significant research on Pauline theology and its impact on early Christianity. The Swiss Reformed theologian Karl Barth examined Paul’s theological contributions and emphasized his significance in the development of Christian theology. The French theologian John Calvin, a key figure in the development of Reformed theology, also drew heavily on Paul’s writings in his theological work. The British biblical scholar F. F. Bruce, in his various works, highlighted Paul’s role as a theologian and his profound impact on the early Christian church. While an ancient theologian himself, Augustine referred to Paul as a “doctor of grace” and drew heavily on Pauline theology in his own writings. The Protestant Reformer Martin Luther was deeply influenced by Paul’s theology, particularly his emphasis on justification by faith, which played a central role in the Reformation.

Theology of Grace

It’s a challenge to pinpoint a singular theological thread that unites Paul’s letters because each letter addresses distinct circumstances, resulting in varying themes and emphases. Nevertheless, the theme of God’s grace in Christ stands out as one of the most prevalent and central theological concepts in Paul’s thinking, and it has consistently held a significant place in the interpretation of his letters throughout history.

The introductory greetings and concluding blessings in Paul’s letters consistently express a desire for grace “χαρις”[charis] to be upon his letters’ recipients, in line with the customary Hellenistic “greetings” “χαιρειν” [chairein]. For Paul, “grace” is synonymous with “gospel,” and in both cases, the pivotal element is the crucified and resurrected Christ, who offers redemption to sinners (as seen in Galatians 1:6-7).

Paul emphasizes that salvation is a gift from God and not something earned through human effort. It is by God’s grace that we are saved through faith. Ephesians 2:8–9: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

Paul highlights that God’s grace is manifested through the sacrificial death and resurrection of Jesus Christ. It is through Christ’s atonement that we receive God’s grace. Romans 3:24: “and all are justified freely by his grace through the redemption that came by Christ Jesus.”

Paul asserts that God’s grace frees believers from the bond of the Mosaic Law. Christians are no longer under the law but under grace. Romans 6:14: “For sin shall no longer be your master because you are not under the law, but under grace.”

Paul teaches that justification, or being declared righteous before God, is solely by God’s grace and is received through faith in Christ. Romans 3:23-24: “for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”

While emphasizing that believers are saved by grace, Paul also emphasizes that God’s grace empowers them to live a life in accordance with God’s will. 2 Corinthians 12:9: “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore, I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.”

Paul attributes his ministry and apostleship to God’s grace. He recognizes that he is called and equipped by God’s grace. 1 Corinthians 15:10: “But by God’s grace, I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but God’s grace that was with me.”

Paul’s theology of grace underscores the unmerited favor of God, which is central to the Christian faith. It highlights that salvation, justification, and empowerment for Christian living all flow from God’s abundant grace and are received through faith in Jesus Christ.

New Creation Theology

Paul’s theology of the new creation is a central theme in his writings, emphasizing the transformative work of God in Christ and the hope of a renewed and reconciled world.

Paul associates the new creation with the resurrection of Christ. He declares that in Christ, believers are a new creation: “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17). Jesus’ resurrection is seen as the first fruits of the new creation, offering hope for the future resurrection and renewal of all believers.

Paul emphasizes the reconciling work of Christ in the new creation. Through Christ’s sacrifice, humanity is reconciled to God. Believers become ambassadors of reconciliation (2 Corinthians 5:18-19). The new creation brings reconciliation not only between God and humanity but also among individuals, breaking down dividing walls (Ephesians 2:14) and creating a new community in Christ.

Paul contrasts the old creation, characterized by sin and death, with the new creation in Christ. He underscores that believers are no longer slaves to sin and the law but are set free in the new creation (Romans 6:6-7, 2 Corinthians 3:6).

Paul’s theology of the new creation is deeply eschatological. He looks forward to the day when God will fully consummate the new creation. This is often associated with the return of Christ and the resurrection of the dead (1 Corinthians 15).

The new creation involves a process of inner transformation and sanctification. Believers are called to live in a manner worthy of the new creation, putting off the old self and putting on the new self in Christ (Ephesians 4:22-24).

Paul’s theology of the new creation extends beyond individual transformation to encompass the renewal of the entire cosmos. Creation itself eagerly awaits the revealing of the sons of God (Romans 8:19-21).

The new creation informs ethical living. Paul encourages believers to live in love, forgiveness, and unity, reflecting the values of the new creation (Colossians 3:12-14).

Paul sees believers as participants in God’s work of new creation. They are co-laborers with God in the task of reconciliation and renewal (2 Corinthians 6:1).

Paul’s theology of the new creation is closely intertwined with his understanding of salvation, the work of Christ, and the hope of a future reality where all things will be made new. It underscores the transformative power of the gospel in the lives of believers and the ultimate restoration of creation.

Theology of the Cross

A key and distinguishing feature of Paul’s teaching is ‘the theology of the cross’. This theology emphasises the significance of Christ’s cross and how it affects salvation and Christian life. In 1 Corinthians 1:23, Paul admits that the Jews stumble over the cross’s message because it is foolish to the rest of the world. The scandalous event of Jesus’ crucifixion contradicts human wisdom and expectations.

Paul emphasises that the cross is the means by which God reconciles humanity to Himself. In Paul’s theology, all humanity is estranged from God because of sin and stands in a state of enmity with Him. Through the cross, God initiates the process of reconciliation, transforming enmity into peace (Romans 5:10). Paul emphasises that reconciliation is an act of divine grace. It is God who takes the initiative in reconciling humanity to Himself. In 2 Corinthians 5:18, he writes, “All this is from God, who reconciled us to himself through Christ.” Through Christ’s sacrificial death, the enmity between God and humanity is removed, and peace is established (2 Corinthians 5:18-19).

Paul teaches that Christ’s death on the cross serves as a substitutionary atonement for the sins of humanity. He bore the penalty of sin on behalf of believers, allowing them to be justified and declared righteous (Romans 3:25-26). Believers are justified or declared righteous because of the substitutionary work of Christ. This justification is not based on their own merit or good works but on their faith in Christ. The substitutionary atonement paves the way for reconciliation between humanity and God. Christ’s death removes the barrier of sin that separates individuals from their Creator, restoring a harmonious relationship. The cross is an instrument of redemption and forgiveness of sins. Believers are redeemed from the power of sin and Satan through Christ’s blood (Ephesians 1:7).

Paul believes that through the cross, Christ triumphed over the powers and principalities, including the spiritual forces of evil. Believers share in this victory through their union with Christ (Colossians 2:15). Paul emphasises that believers are called to share in the sufferings of Christ and conform to His death. The cross is seen as a pattern for Christian life (Philippians 3:10; Galatians 2:20).

While the cross is foolish by the world, it is God’s wisdom for those who believe. Paul highlights the transformative power of the message of the cross (1 Corinthians 1:23-24). Paul declares that the cross is at the core of the gospel message. It is Christ’s message crucified and risen that he proclaims (1 Corinthians 1:23; 2:2). Paul emphasises that he boasts of Christ’s cross. It is through the cross that believers become a new creation, and the world is crucified to them and they to the world (Galatians 6:14).

Paul’s theology of the cross emphasises the impact of Christ’s atoning work on the cross in transforming lives.​​​​​​​ It is central to his understanding of salvation, reconciliation, and the Christian life, challenging worldly wisdom and pointing to the scandalous but glorious nature of the cross.

Conclusion

Paul’s encounter with Christ led to a transformation of his beliefs and values. He synthesised elements of his multicultural background with his newfound Christian faith, creating a unique and dynamic approach to Christianity. Paul’s multicultural background influenced his theological perspectives. He drew upon various cultural and religious threads to construct a comprehensive theology that addressed the needs of diverse communities. His ability to connect with diverse audiences and draw from multiple cultural influences enriched his teachings and missionary work.

References

References

• Barth, K. The Epistle to the Romans, trans. E. Hoskyns. Oxford University Press, 1933

• Becker, Jurgen. Paul: Apostle to the Gentiles. Louisville, KY: Westminster/John Knox, 1993.

• Beker, J. Christiaan. Paul the Apostle: the Triumph of God in Life and Thought. Philadelphia: Fortress, 1980.

• Bultmann, R. Theology of the New Testament. 2 vols. Charles Scribner’s Sons, 1951–55.

• Fitzmyer, Joseph A. Paul and His Theology: A Brief Sketch. 2d ed. Englewood Cliffs, NJ: Prentice-Hall, 1989.

• Gundry-Volf, Judith, “Pauline Epistles” in Dictionary for Theological Interpretation of the Bible, ed. by Kevin J. Vanhoozer (Grand Rapids, MI: Baker Publishing Group, 2005).

• Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven/London: Yale University Press, 1990.

• Segal, Alan F. Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee. New Haven/ London: Yale University Press, 1990.

• Tremper III, Longman and L. Strauss Mark, The Baker Illustrated Bible Dictionary, 1st edn (Grand Rapids: Baker Publishing Group, 2013).

• Watson, F. Paul and the Hermeneutics of Faith. T&T Clark, 2004.

• Westerholm, S. Perspectives Old and New on Paul. Eerdmans, 2004.

• William Baird, “Paul” in HarperCollins Bible Dictionary, ed. by Paul J. Achtemeier, Roger S. Boraas et al (New York, NY: HarperCollins Publishers, 1996).

References

• Barth, K. The Epistle to the Romans, trans. E. Hoskyns. Oxford University Press, 1933

• Becker, Jurgen. Paul: Apostle to the Gentiles. Louisville, KY: Westminster/John Knox, 1993.

• Beker, J. Christiaan. Paul the Apostle: the Triumph of God in Life and Thought. Philadelphia: Fortress, 1980.

• Bultmann, R. Theology of the New Testament. 2 vols. Charles Scribner’s Sons, 1951–55.

• Fitzmyer, Joseph A. Paul and His Theology: A Brief Sketch. 2d ed. Englewood Cliffs, NJ: Prentice-Hall, 1989.

• Folarin, George O. ‘Lecture Note: Introduction to Paul and his Epistles’, REL 106: Paul and his Epistles, OAU, Ife, delivered on 8 and 15 January, 2014.

• Gundry-Volf, Judith, “Pauline Epistles” in Dictionary for Theological Interpretation of the Bible, ed. by Kevin J. Vanhoozer (Grand Rapids, MI: Baker Publishing Group, 2005).

• Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven/London: Yale University Press, 1990.

• Segal, Alan F. Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee. New Haven/ London: Yale University Press, 1990.

• Tremper III, Longman and L. Strauss Mark, The Baker Illustrated Bible Dictionary, 1st edn (Grand Rapids: Baker Publishing Group, 2013).

• Watson, F. Paul and the Hermeneutics of Faith. T&T Clark, 2004.

• Westerholm, S. Perspectives Old and New on Paul. Eerdmans, 2004.

• William Baird, “Paul” in HarperCollins Bible Dictionary, ed. by Paul J. Achtemeier, Roger S. Boraas et al (New York, NY: HarperCollins Publishers, 1996).