A Chronology of the Life and Ministry of Paul

Born as Saul, at Tarsus in Asia Minor about 10 CE Acts 22v3, and educated in Jerusalem under Gamaliel, the famous liberal Rabbi about 25-35 CE. Thus, Paul would probably have been present in Jerusalem at the time of the crucifixion. Note that Gamaliel was against the persecution of the Way, Acts 5:34 and following.

Paul ritually participated in stoning of Stephen, the first Christian Martyr, about 35 CE, Acts 7:58, and subsequently persecuted Christian Jews in and about Jerusalem, Samaria, and Syria about 35-37 CE, Acts 9:1,2

"Conversion experience" on the Damascus road, with restoration of sight and "christening" as Paul, according to Acts, and early church tradition. It is actually likely that Saul/Paul was known by both names from his birth, using Saul in Jewish circles and Paul in Graeco-Roman circles. This was a common practice. 37 CE, Acts 9:3-18

Retreat in Arabia, about 37-39 CE, Galatians, 1:17

First visit as a Christian convert to Jerusalem about 39 CE, Acts 9v26ff, and return to hometown of Tarsus, about 39 CE, Acts 9:30.

Claudius becomes Emperor of Rome, 41 CE. Under his reign, full citizenship in the Roman Empire is extended to natives of Asia Minor, Gaul, and to the Greeks and Romans born in Palestine. Asia Minor and the Levant enjoyed unprecedented power and wealth under Claudius. He had been born in Lugdunum (Lyons) in Gaul. The new power brokers from Asia Minor and the Levant conspired with one of Claudius' wives, Aggripina, in his assassination and the eventual succession of her son Nero to the throne.

Paul is brought to Antioch, already a major- Christian Community with Hebrew, Hellenistic, and Gentile converts about 43 CE, Acts 11:25,26.

The first Crusade begins in Cyprus, 45CE, Acts 13:4-12, and then on to Perga, 45CE, Acts 13:13, and Antioch of Pisidia, about 46CE, Acts 13:14-50 From Iconium to Lystra and to Derbe, and then retracing his steps and returning to Antioch

46-47 CE. Acts 13:51 - 14v25. At Antioch, 47-50 CE Acts 14:26-28.

Attends the Jerusalem Council, the purpose of which is to rule concerning the participation of Gentile Converts in the Way, which until now was seen primarily as a continuation of the Jewish faith. At this time, significant numbers of Gentile converts have caused the discomfort of the more conservative Jewish Christians who were very anti - Hellenistic - the Palestinian Jewish Christians had difficulty accepting Hellenistic Jewish persons in their movement, Acts 7,8. Paul's ministry as a primary agent of the evangelism of Gentiles is examined, and rules for his evangelical and pastoral practice are put in place in an attempt to prevent disharmony between the Palestinian Jewish Christian movement and Paul's communities. Acts 15, about 50 CE.

Paul returns from the Jerusalem Council to Antioch, by way of Syria. This is his first visit to the sight of his conversion experience in many years. 50 CE, Acts 15v41. Paul revisits communities established during the First Missionary Journey in the province of Galatia 50 CE, Acts 16:1-6

Extending the borders of Christendom to the Aegean Sea, Paul visits Troas. 50 CE, Acts 16:8

Directed to go to Macedonia, Paul and his companions cross the Aegean by way of Samothrace and make landing at Neapolis, from which they venture on to Phillipi, a principle city of northern Macedonia. 51 CE. Acts 16:8-40.

Expanding evangelism in Macedonia, Paul visits Thessalonica and progresses down the Peninsula today known as Greece as he establishes communities in Berea and Corinth, passing through the ancient capitol of Athens. 51,52 CE Acts 17, 18:1-7

Paul crosses the Aegean to Ephesus, breaking more new ground on his way back by sea to the port of Ceserea in Palestine, then he returns to Antioch via Jerusalem about 52,53 CE, Acts 18:18-22

Paul returns to his home church and the capitol of Gentile and Hellenic-Jewish Christian movement at Antioch, where he stays for about a year 53CE, Acts 18:22.

Paul and company revisit the communities previously established in the province of Galatia on their way to a promised return to Ephesus, where he had lingered only a very short while on his first visit. 54-57 CE Acts 18:23 - 19:22

Paul sends a second (1 Corinthians), third (2 Corinthians 10-13), and fourth (2 Corinthians 1-9) messages to the Corinthians from Ephesus in response to letters from Corinth and reports from Paul's associates at Corinth. (1 Corinthians 1:11; 7:1) about 55-57 CE.

Romans composed and sent from Ephesus, about 57 CE. It seems Paul originally planned to go on to Rome at this time, As this was Paul's first theological treatise and it was of general or universal value, this letter was copied and circulated widely among Paul's communities. The version from which our NT work was translated was intended for the communities at Ephesus and Corinth. The last "chapter" is actually a cover letter addressed to members of those communities.

Paul ministers at Ephesus. Paul had always made it his habit to begin his ministry in a city's synagogue, or among any Jews he found, and after that expand to the Gentiles. At Ephesus,

Paul basically washed his hands of the synagogue, and took up a teaching residence in the philosophical School of Tyrannus, which was noted throughout the Empire as a fine school for classical education and the study of Platonic and Stoic philosophy. Paul "argued" Christianity as a philosophy to the students and visitors at this school during the heat of the day, when the main instructors were taking respites. This period of ministry at Ephesus is notable for the development of both an internal hierarchy and a "diocesan" system whereby the neighboring communities were first evangelized, then governed, by Paul's team of ministers operating in and from Ephesus.

Violent regional uproar against Paul and the Way stared in Ephesus, derailing Paul's plan to proceed at this time to Rome, about 57 CE, Acts 19:23-41. See notes on Ephesus for a detailed explanation of the fertility cult worship of Artemis (Diana) and its competition with early Christianity. Paul escapes Ephesus and travels across the Aegean to Macedonia and revisits Thessalonica and Berea. He visits Achaia, then probably Athens and Corinth once again, where he stays for three months, trying to organize the communities in that region, until the Jewish inhabitants of the region conspire to use the unrest generated at Ephesus as momentum to cause Paul's arrest by local authorities. 57 CE, Acts 20:l-4

Paul returns north through Macedonia, visiting Berea, Thessalonica, and Phillipi, with its port of Neapolis. With his Jewish antagonists occupied by the feast of Unleavened Bread, he sails across the Aegean back to Troas, 58 CE, Acts 20:6-12

Paul decides to return to Jerusalem to face the "circumcision party" at the feet of James and the leadership of the Jerusalem church. He wants art end to the opposition, which is hampering his missionary efforts. Paul is also bringing with him a sizeable financial contribution garnered from the Gentile communities for the relief of the "famine " in Jerusalem. It is well documented that there was no general famine at this time. The social experiment detailed in Acts 2 had failed - the Jerusalem Christians were selling off their properties and major possessions, "dropping out", and living a communal lifestyle in the belief that Christ was to return in the immediate future. Without their businesses, properties and means of income, the community began to starve once their liquidated resources ran out. Paul sailed from Assos to Miletus, where he met with elders from the community at Ephesus, from which the first gentile opposition to his message had originated. 58 CE Acts 20:13-38.

Paul progresses by sea and land on his return to Jerusalem 58 CE Acts 21:1-16, where he meets once again with the leadership of the Palestinian Jewish Christian church 58 CE Acts 21:17-25

Paul is arrested by the Roman garrison in Jerusalem, and held (probably at his request) to protect him from the mob. 58 CE Acts 21:27-36

Paul makes his defense before the Jewish leaders at Jerusalem 58 CE Acts 22,23

Paul is imprisoned at the Roman garrison and tried for the first time before governor Festus at Caeserea on the coast of Palestine, 58, 59 CE Acts 23:23-26:32

Paul journeys to Rome under guard, to be examined by Emperor Nero at a time of his convenience and choosing, 60, 61 CE Acts 27:1 - 28:16

Paul is imprisoned in Rome 61-63 CE. At this time, James is martyred at Jerusalem, about 62 CE, at the instigation of elements desiring to "purify" Jewish Christianity from Hellenic and gentile influence. This was a precursor to the revolt that led to war with Rome from 65-70 CE.

Ephesians, Philippians, Colossians, Laodiceans (extra-canonical) and Philemon written from prison in either in Rome, or at various places along the way to Rome. Some argue for origination of some or all of these works from Ephesus. Critical scholars date Ephesians and Colossians much later.

The narrative of Luke, Paul's traveling companion, was probably compiled during this time of Paul's travel under guard to and imprisonment in Rome, and before his eventual martyrdom, as Luke makes no mention of this. Luke would have had ample time to compile this narrative, which was apparently addressed to an educated Graeco-Roman individual referred to as "Theophilus". Luke's narrative provides a great deal of the material later compiled and edited into the Acts of the Apostles as we now have it.

The Gospel according to Luke as we have it now, is a later product, though a preliminary form of this may have been begun at about the same time.

Apparently, Paul was released from imprisonment about 64 CE as Rome's domestic problems took precedence over concerns about dealing with religious disputes between subjects. And since the complainants had been Palestinian Jews and Rome was now having a great deal of trouble with the province of Palestine, perhaps the Emperor decided this was no longer worth his time. Very old tradition has Paul visiting Spain during this time.

1 Timothy, Titus written from Rome about this time according to conservative scholars, critical scholars argue for much later dating.

Proto - Mark (the memoir of Mark that forms the basis of the gospel as we now have it) was composed shortly after the death of Peter in Rome about 64 CE. Mark had a falling out with Paul over the conversion of Gentiles during the first missionary journey (Acts 15:37- 40). He later became associated with Peter in much the same way that Timothy became associated with Paul, as a personal secretary and helper, and later as a minister in training. Paul was later reconciled to Mark, but Mark .

The great fire of 64 CE, in which ten whole city blocks of Rome burned, was quite probably accidental, but was blamed on both the Christians and the members of the aristocratic class. Thus began the first systematic persecution of Christians. Nero also ordered the wholesale-slaughter of many of the ruling families.

Paul returns to Macedonia and Achaia, probably to strengthen the community at Corinth and to take up where he left of in Athens and the region of Achaia (modern Greece) 65 CE. The Letters of Paul and Seneca (extra - canonical) were considered by ancient authorities to have originated about this time.

Paul arrested in Troas, (2 Timothy 9:4-16) probably at the instigation of individuals who remembered him from the uprising started against him at Ephesus, 65 CE.

The Jewish revolt against Rome begins, culminating in the destruction of Jerusalem in 70 CE.

2 Timothy was considered by ancient authorities to have been written during Paul's period of imprisonment after his arrest at Troas.

Paul is once again taken under arrest to Rome. According to Tertullian, a second century bishop of Carthage, and Eusebius, a third century bishop of Caeserea, (who is considered to be the first Historian of the Church), Paul was martyred by decapitation in 68 CE under a general and thorough persecution of all Christians and Jews under Nero Caesar.