His Natural Outfit.
We now approach the apostle of the Gentiles who decided the victory of Christianity as a universal religion, who labored more, both in word and deed, than all his colleagues, and who stands out, in lonely grandeur, the most remarkable and influential character in history. His youth as well as his closing years are involved in obscurity, save that he began a persecutor and ended a martyr, but the midday of his life is better known than that of any other apostle, and is replete with burning thoughts and noble deeds that can never die, and gather strength with the progress of the gospel from age to age and country to country.
Saul or Paul was of strictly Jewish parentage, but was born, a few years after Christ, in the renowned Grecian commercial and literary city of Tarsus, in the province of Cilicia, and inherited the rights of a Roman citizen. He received a learned Jewish education at Jerusalem in the school of the Pharisean Rabbi, Gamaliel, a grandson of Hillel, not remaining an entire stranger to Greek literature, as his style, his dialectic method, his allusions to heathen religion and philosophy, and his occasional quotations from heathen poets show. Thus, a |Hebrew of the Hebrews,| yet at the same time a native Hellenist, and a Roman citizen, be combined in himself, so to speak, the three great nationalities of the ancient world, and was endowed with all the natural qualifications for a universal apostleship. He could argue with the Pharisees as a son of Abraham, of the tribe of Benjamin, and as a disciple of the renowned Gamaliel, surnamed |the Glory of the Law.| He could address the Greeks in their own beautiful tongue and with the convincing force of their logic. Clothed with the dignity and majesty of the Roman people, he could travel safely over the whole empire with the proud watchword: Civis Romanus sum.
This providential outfit for his future work made him for a while the most dangerous enemy of Christianity, but after his conversion its most useful promoter. The weapons of destruction were turned into weapons of construction. The engine was reversed, and the direction changed; but it remained the same engine, and its power was increased under the new inspiration.
The intellectual and moral endowment of Saul was of the highest order. The sharpest thinking was blended with the tenderest feeling, the deepest mind with the strongest will. He had Semitic fervor, Greek versatility, and Roman energy. Whatever he was, he was with his whole soul. He was totus in illis, a man of one idea and of one purpose, first as a Jew, then as a Christian. His nature was martial and heroic. Fear was unknown to him -- except the fear of God, which made him fearless of man. When yet a youth, he had risen to high eminence; and had he remained a Jew, he might have become a greater Rabbi than even Hillel or Gamaliel, as he surpassed them both in original genius and fertility of thought.
Paul was the only scholar among the apostles. He never displays his learning, considering it of no account as compared with the excellency of the knowledge of Christ, for whom he suffered the loss of all things, but he could not conceal it, and turned it to the best use after his conversion. Peter and John had natural genius, but no scholastic education; Paul had both, and thus became the founder of Christian theology and philosophy.
His training was thoroughly Jewish, rooted and grounded in the Scriptures of the Old Covenant, and those traditions of the elders which culminated in the Talmud. He knew the Hebrew and Greek Bible almost by heart. In his argumentative epistles, when addressing Jewish converts, he quotes from the Pentateuch, the Prophets, the Psalms, now literally, now freely, sometimes ingeniously combining several passages or verbal reminiscences, or reading between the lines in a manner which betrays the profound student and master of the hidden depths of the word of God, and throws a flood of light on obscure passages. He was quite familiar with the typical and allegorical methods of interpretation; and he occasionally and incidentally uses Scriptural arguments, or illustrations rather, which strike a sober scholar as far-fetched and fanciful, though they were quite conclusive to a Jewish reader. But he never bases a truth on such an illustration without an independent argument; he never indulges in the exegetical impositions and frivolities of those |letter-worshipping Rabbis who prided themselves on suspending dogmatic mountains by textual hairs.| Through the revelation of Christ, the Old Testament, instead of losing itself in the desert of the Talmud or the labyrinth of the Kabbala, became to him a book of life, full of types and promises of the great facts and truths of the gospel salvation. In Abraham he saw the father of the faithful, in Habakkuk a preacher of justification by faith, in the paschal lamb a type of Christ slain for the sins of the world, in the passage of Israel through the Red Sea a prefigurement of Christian baptism, and in the manna of the wilderness a type of the bread of life in the Lord's Supper.
The Hellenic culture of Paul is a matter of dispute, denied by some, unduly exalted by others. He no doubt acquired in the home of his boyhood and early manhood a knowledge of the Greek language, for Tarsus was at that time the seat of one of the three universities of the Roman empire, surpassing in some respects even Athens and Alexandria, and furnished tutors to the imperial family. His teacher, Gamaliel, was comparatively free from the rabbinical abhorrence and contempt of heathen literature. After his conversion he devoted his life to the salvation of the heathen, and lived for years at Tarsus, Ephesus, Corinth, and other cities of Greece, and became a Greek to the Greeks in order to save them. It is scarcely conceivable that a man of universal human sympathies, and so wide awake to the deepest problems of thought, as he, should have under such circumstances taken no notice of the vast treasures of Greek philosophy, poetry, and history. He would certainly do what we expect every missionary to China or India to do from love to the race which he is to benefit, and from a desire to extend his usefulness. Paul very aptly, though only incidentally, quotes three times from Greek poets, not only a proverbial maxim from Menander, and a hexameter from Epimenides, which may have passed into common use, but also a half-hexameter with a connecting particle, which he must have read in the tedious astronomical poem of his countryman, Aratus (about b.c.270), or in the sublime hymn of Cleanthes to Jupiter, in both of which the passage occurs. He borrows some of his favorite metaphors from the Grecian games; he disputed with Greek philosophers of different schools and addressed them from the Areopagus with consummate wisdom and adaptation to the situation; some suppose that he alludes even to the terminology of the Stoic philosophy when he speaks of the |rudiments| or |elements of the world.| He handles the Greek language, not indeed with classical purity and elegance, yet with an almost creative vigor, transforming it into an obedient organ of new ideas, and pressing into his service the oxymoron, the paronomasia, the litotes, and other rhetorical figures. Yet all this does by no means prove a regular study or extensive knowledge of Greek literature, but is due in part to native genius. His more than Attic urbanity and gentlemanly refinement which breathe in his Epistles to Philemon and the Philippians, must be traced to the influence of Christianity rather than his intercourse with accomplished Greeks. His Hellenic learning seems to have been only casual, incidental, and altogether subordinate to his great aim. In this respect he differed widely from the learned Josephus, who affected Attic purity of style, and from Philo, who allowed the revealed truth of the Mosaic religion to be controlled, obscured, and perverted by Hellenic philosophy. Philo idealized and explained away the Old Testament by allegorical impositions which he substituted for grammatical expositions; Paul spiritualized the Old Testament and drew out its deepest meaning. Philo's Judaism evaporated in speculative abstractions, Paul's Judaism was elevated and transformed into Christian realities.
His Zeal for Judaism.
Saul was a Pharisee of the strictest sect, not indeed of the hypocritical type, so witheringly rebuked by our Saviour, but of the honest, truth-loving and truth-seeking sort, like that of Nicodemus and Gamaliel. His very fanaticism in persecution arose from the intensity of his conviction and his zeal for the religion of his fathers. He persecuted in ignorance, and that diminished, though it did not abolish, his guilt. He probably never saw or heard Jesus until he appeared to him at Damascus. He may have been at Tarsus at the time of the crucifixion and resurrection. But with his Pharisaic education he regarded Jesus of Nazareth, like his teachers, as a false Messiah, a rebel, a blasphemer, who was justly condemned to death. And he acted according to his conviction. He took the most prominent part in the persecution of Stephen and delighted in his death. Not satisfied with this, he procured from the Sanhedrin, which had the oversight of all the synagogues and disciplinary punishments for offences against the law, full power to persecute and arrest the scattered disciples. Thus armed, he set out for Damascus, the capital of Syria, which numbered many synagogues. He was determined to exterminate the dangerous sect from the face of the earth, for the glory of God. But the height of his opposition was the beginning of his devotion to Christianity.
His External Relations and Personal Appearance.
On the subordinate questions of Paul's external condition and relations we have no certain information. Being a Roman citizen, he belonged to the respectable class of society, but must have been poor; for he depended for support on a trade which he learned in accordance with rabbinical custom; it was the trade of tent-making, very common in Cilicia, and not profitable except in large cities.
He had a sister living at Jerusalem whose son was instrumental in saving his life.
He was probably never married. Some suppose that he was a widower. Jewish and rabbinical custom, the completeness of his moral character, his ideal conception of marriage as reflecting the mystical union of Christ with his church, his exhortations to conjugal, parental, and filial duties, seem to point to experimental knowledge of domestic life. But as a Christian missionary moving from place to place, and exposed to all sorts of hardship and persecution, he felt it his duty to abide alone. He sacrificed the blessings of home and family to the advancement of the kingdom of Christ.
His |bodily presence was weak, and his speech contemptible| (of no value), in the superficial judgment of the Corinthians, who missed the rhetorical ornaments, yet could not help admitting that his |letters were weighty and strong.| Some of the greatest men have been small in size, and some of the purest souls forbidding in body. Socrates was the homeliest, and yet the wisest of Greeks. Neander, a converted Jew, like Paul, was short, feeble, and strikingly odd in his whole appearance, but a rare humility, benignity, and heavenly aspiration beamed from his face beneath his dark and bushy eyebrows. So we may well imagine that the expression of Paul's countenance was highly intellectual and spiritual, and that he looked |sometimes like a man and sometimes like an angel.|
He was afflicted with a mysterious, painful, recurrent, and repulsive physical infirmity, which he calls a |thorn in the flesh, | and which acted as a check upon spiritual pride and self-exultation over his abundance of revelations. He bore the heavenly treasure in an earthly vessel and his strength was made perfect in weakness. But all the more must we admire the moral heroism which turned weakness itself into an element of strength, and despite pain and trouble and persecution carried the gospel salvation triumphantly from Damascus to Rome.