One of the crucial stages of the Apostle Paul’s ministry was his stay at Ephesus. However, considering the fact that the reliability of some data in the Acts of the Apostles on the time of Paul’s arrival to Ephesus is nowadays frequently put into question, it has become necessary to investigate the issue. In the present article the author assesses the relevant source material and takes a stand on the particular opinions of contemporary interpreters of the subject. Based on an analysis of the text of the Acts of the Apostles he is led to conclude that Luke’s account of Paul’s first short visit to Ephesus reveals traits of historicity.
The text of 2 Cor 5:14, which is part of Paul’s apologia for his apostolic ministry (2 Cor. 2:14–7:4), contains a beautiful summary of Paul’s devotion and highlights the universal significance of Jesus’ death. The underlying motive of his apostolic ministry is the love of Christ, which not only influences and guides his actions but also provides him with an inner impetus and motivation (5:14a). The fact that Paul is completely controlled by Christ’s love is the result of his having come to a personal conviction of the significance of his death (5:14b). To express the depth and reach of Christ’s love, Paul uses the concept of Jesus’ substitutionary death “for the benefit of all” and links it to the idea of “corporate personality.” He points to the idea of the communion of the destiny of all with Christ, which he already used in the Adam – Christ parallel in 1 Cor 15:21–22 (cf. also Rom 5:12–19). As “Adam” determined the nature and destiny of the whole human race, so does Christ. Jesus’ actions and sufferings include all people (5:14c). The result of Christ’s death is that “all have died” (5:14d). Paul offers no further explanation of the nature of this dying, nor does he mention how Christ’s death resulted in the death of all. It is apparent, however, from 2 Cor 5:15 that people’s fellowship in death with Christ also implies their participation in his life. The text of 2 Cor 5:14 wants above all to emphasize the universal significance of Christ’s death.
The Acts of the Apostles describes – sometimes in rather colorful details – signs and wonders wrought by the apostle Paul. Can this portrait of the apostle be corroborated based on his own letters? Or do we have to conclude that contemporaries of the apostle paint a more or less hagiographic picture of Paul’s miraculous activities? What is the place of miracles surrounding Paul and wrought by him within the whole of his life and mission? A survey of Paul’s letters allows us to get a view of how the apostle sees the function of signs, wonders, and mighty works within the dynamics of the proclamation of the gospel. Viewed in this way, the possible difference between information based upon Paul’s own communication and that of his contemporaries about him appears to decrease. A clearer picture of the part miracles play within the whole of Paul’s mission may also help to rethink modern and post-modern worldviews from a biblical perspective.
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.