Comparative Analysis of Paul Hiebert and Charles Kraft's Views
Paul's apostolic calling and ministry are central to understanding his approach to diverse cultural contexts. His conversion experience on the road to Damascus, recounted three times in the book of Acts, served as his prophetic call and commission as an apostle [6]. This event, also alluded to in his letters, shaped his understanding of the Gospel [4, 6].
One significant aspect of Paul's ministry was his adaptability, often summarized by his statement, "I have become all things to all people, that I might by all means save some" (1 Corinthians 9:22). Augustine, in his letters, discusses Paul's approach to "heathen customs" and his willingness to become "as a Gentile to the Gentiles" [1]. Augustine interprets this not as Paul pretending to be something he was not, but rather as an act of true compassion, seeking to provide help to those in error [2]. This involved receiving the uncircumcised and permitting the free use of meats considered unclean under Jewish law [1].
Paul's ministry was characterized by a deep conviction in his divine call to apostleship, as he himself states in the introduction to his letter to the Romans [3]. He saw his apostleship as being in the same category as the original disciples [4]. His understanding of the Good News was apparently formed during his time in Arabia, following his conversion [4]. This period allowed him to integrate his knowledge of the Scriptures and the claims of early Christians with his personal experience [4].
The theological implications of Paul's ministry extend to concepts such as predestination, which he addresses in Romans 9. John Gill notes that Paul's discussion of predestination, as the source of all blessings of grace, would have challenged the prevailing Jewish notion that all Israel would inherit the world to come [5]. This highlights Paul's willingness to confront established beliefs with his divinely revealed understanding of the Gospel.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. III.-- 23- You call upon me to bring forward the name of even one whose opinion I have followed in this matter, and at the same time you have quoted the names of many who , have held before you (part 3): to heathen customs was involved in his becoming as a Gentile to the Gentiles; your answer was, that his becoming to the Gentiles as a Gentile meant no more than his receiving the uncircumcised, and permitting the free use of those meats which were pronounced unclean by Jewish law. If, then, when I ask whether in this also he practised diss”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. III.--3. In your exposition of the Epistle of Paul to the Galatians I have found one thing which causes me much concern. For if it be the case that statements untrue in themselves, but made, as (part 3): not that he pretended to be what he was not, but that he felt with true compassion that he must bring such help to them as would be needful for himself if he were involved in their error. Herein he exercised not the subtlety of a deceiver, but the sympathy of a compassionate deliverer. In the same passage the apostle has stated the princip”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 1 (introduction): St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or”
- Galatians (Protestant academic) “Tyndale House on Galatians 1:17: 1:17 those who were apostles before I was: Paul put his own apostleship in the same category as the original disciples (see 1 Cor 9:1; 15:5-9; cp. Acts 1:22; 10:41). • Paul’s trip to Arabia is not mentioned elsewhere; his understanding of the Good News was apparently formed during that time. Paul knew the Scriptures (see Acts 22:3), the claims of the first Christians (see Acts 8:1), and what others had told him since his conversion.”
- Romans (Baptist/Reformed) “John Gill on Romans 9 (introduction): INTRODUCTION TO ROMANS 9 The apostle having discoursed of justification and sanctification, and of the privileges of justified and sanctified ones, proceeds to treat of predestination, the source and spring of all the blessings of grace; and to observe how this distinguishing act of God's sovereign will has taken place, both among Jews and Gentiles; in treating of which, he knew he should go contrary to the sense of his countrymen the Jews, who have a notion that all Israel shall have a part in, or inherit the world to come (q): and that the Gentiles wil”
- Acts (Protestant academic) “Tyndale House on Acts 9:1: 9:1-19 The conversion of Saul of Tarsus on the Damascus road is of central importance to the narrative of Acts—Luke recounts the story three times (also 22:1-21; 26:1-29). Paul (Saul) also alludes to this experience several times in his letters (1 Cor 15:8-10; Gal 1:11-17; Phil 3:4-11; see 1 Tim 1:12-17). Saul’s conversion was his prophetic call and commission as an apostle (Acts 9:15; 22:15, 21; 26:15-18). No one is beyond the power of God to reach, redeem, and use for holy purposes—nothing is impossible with God (Luke 1:37). Paul was prepared through his training, ”