which never faileth, but will last for ever the greatest in the triad of celestial graces: faith, hope,
love.
Saul converted became at once Paul the missionary. Being saved himself, he made it his
life-work to save others. "Straight way" he proclaimed Christ in the synagogues, and confounded
the Jews of Damascus, proving that Jesus of Nazareth is the Messiah, the Son of God.^401 But this
was only a preparatory testimony in the fervor of the first love. The appearance of Christ, and the
travails of his soul during the three days and nights of prayer and fasting, when he experienced
nothing less than a spiritual death and a spiritual resurrection, had so shaken his physical and mental
frame that he felt the need of protracted repose away from the noise and turmoil of the world.
Besides there must have been great danger threatening his life as soon as the astounding news of
his conversion became known at Jerusalem. He therefore went to the desert of Arabia and spent
there three years,^402 not in missionary labor (as Chrysostom thought), but chiefly in prayer, meditation
and the study of the Hebrew Scriptures in the light of their fulfilment through the person and work
of Jesus of Nazareth. This retreat took the place of the three years’ preparation of the Twelve in
the school of Christ. Possibly he may have gone as far as Mount Sinai, among the wild children of
Hagar and Ishmael.^403 On that pulpit of the great lawgiver of Israel, and in view of the surrounding
panorama of death and desolation which reflects the terrible majesty of Jehovah, as no other spot
on earth, he could listen with Elijah to the thunder and earthquake, and the still small voice, and
could study the contrast between the killing letter and the life-giving spirit, between the ministration
of death and the ministration of righteousness.^404 The desert, like the ocean, has its grandeur and
sublimity, and leaves the meditating mind alone with God and eternity.
"Paul was a unique man for a unique task."^405 His task was twofold: practical and theoretical.
He preached the gospel of free and universal grace from Damascus to Rome, and secured its triumph
in the Roman empire, which means the civilized world of that age. At the same time he built up
the church from within by the exposition and defence of the gospel in his Epistles. He descended
to the humblest details of ecclesiastical administration and discipline, and mounted to the sublimest
heights of theological speculation. Here we have only to do with his missionary activity; leaving
his theoretical work to be considered in another chapter.
Let us first glance at his missionary spirit and policy.
His inspiring motive was love to Christ and to his fellow-men. "The love of Christ," he
says, "constraineth us; because we thus judge, that one died for all, therefore all died: and He died
for all that they who live should no longer live unto themselves, but unto him who for their sakes
died and rose again." He regarded himself as a bondman and ambassador of Christ, entreating men(^401) The εὐθεωςof Acts 9:20 compels us to put this short testimony during the few days (ἡμἐρας τινάς) which he spent with the
disciples at Damascus, before his departure to Arabia. About three years afterwards (or after "many days,"ἡμέραι ἱκαναί, were
fulfilled, Acts 9:23), he returned to Damascus to renew his testimony (Gal. 1:17).
(^402) Gal. 1:17, 18. In the Acts (9:23) this journey is ignored because it belonged not to the public, but private and inner life of
Paul.
(^403) Comp. Gal. 4:25, where "Arabia" means the Sinaitic Peninsula.
(^404) 2 Cor. 3:6-9.
(^405) Thus Godet sums up his life (Romans, Introd. I. 59). He thinks that Paul was neither the substitute of Judas, nor of James
the son of Zebedee, but a substitute for a converted Israel, the man who had, single-handed, to execute the task which properly
fell to his whole nation; and hence the hour of his call was precisely that when the blood of the two martyrs, Stephen and James,
sealed the hardening of Israel and decided its rejection.
A.D. 1-100.