Paul, called of God to be the apostle to the Gentiles, is what we
would call our "missionary par excellente" of the missionary activity
recorded for us in Scripture. The apostle Paul is front and center. From
all we know of him, he was an intense and supremely motivated man, both
before and after his conversion on the way to Damascus (Acts 9). It was
Paul's mission activities (Acts 13 28) that contributed remarkably
towards the Christian church's move from the limited sphere of Judaism
to the broader frame of the Gentile world. It then becomes, for all
religious history, a preeminent model for missionary outreach.
The question then needs to be asked, "Did Paul have a strategy when
accomplishing his missions?" Our problem in answering this today is that
we live in an anthropocentric age. We think nothing can be accomplished,
even in the Lord's work, without having committees, workshops, retreats
and conferences. So much depends on our definition of strategy in trying
to answer this question. If by looking at Paul's mission activities we
mean a deliberate, well formulated, duly executed, plan of action based
on human observation and experience, then it would be hard to determine
a strategy. But if we take strategy to mean a flexible method of
procedure, developed under the guidance of the Holy Spirit and subject
to His direction and control, then Paul can be seen to have forethought
to his work (Kane 1976:73). Roland Allen (1991:10) wrote, "It is
quite impossible to maintain that St. Paul deliberately planned his
journeys beforehand, selected certain strategic points at which to
establish his churches and then actually carried out his
designs." In fact, it could be said that Paul developed theology
and most of his mission strategy while doing missions (see Bennett
1980:138). (Though other missiologists do not write of Paul in this way,
most use Paul as their model for ministry. Some may interpret Paul's
strategy more broadly than others, but this involves more reading. For
starters, one may read the section in Perspectives : see
bibliography.) Looking then at the history of Paul's journeys, we can
note several aspects of his strategizing (see Kane, Grassi, Allen,
Hedlund).
In looking at Romans 15:18 19 we can note two elements that
summarized Paul's work. First, he directed his work particularly to the
non Jewish world "to bring about the obedience of the Gentiles" (vs.
18). Second, he limited it to the main area of the Roman world where
others had not gone. Paul claims "from Jerusalem round about as far as
Illyricum I have fully preached the gospel of Christ." The concentration
of his mission was on four of the most populous and prosperous
provinces, Galatia, Asia, Macedonia and Achaia. Both Luke and Paul speak
constantly of the provinces rather than the cities (Acts 9:31; 15:23;
16:6,9; 1 Cor. 9:2).
The city was Paul's theater of mission. Paul's theory was not that he
had to preach in every place himself, but by establishing centers of
Christian life in the important places, the gospel might then spread to
the provinces. The cities where he did plant churches were centers of
Roman administration, of Greek civilization, of Jewish influence or of
some commercial importance. (Allen 1991:13) It is important to note
that, though we see today a rapid growth of urbanization, the city is
not more important and the countryside less important. Rather, Paul's
intention was to have the congregation situated in the city to be a
center of light. (Acts 19:10) How else could Paul claim in Romans 15:19
that he had evangelized the whole province? Particularly, the church in
Rome was to be of strategic importance when Paul planned to leave the
East and begin work in the West. (Rom. 15: 23 24)
Paul followed the principle of "to the Jew first" (Rom. 16:1), thus
his strategy was to target the people of the covenant in the synagogue.
(cf. Acts 13:5,14; 14:1; 17:1 2, 10; 18:4, 19) The custom was to invite
a visiting rabbi to give a word of exhortation (Acts 13:15), so Paul
took advantage of these devout, attentive, and intelligent audiences.
Found there were three distinct classes: Jews, proselytes and God
fearing Gentiles. Here Paul felt at home as all of them had a knowledge
of the one true God, an acquaintance with the Old Testament, and an
expectation of the "coming" Messiah. Only when he was expelled did he go
elsewhere.
For Paul, the spread of the gospel and the extension of God's Kingdom
were of paramount importance. He believed that every ethnic group had
the right to hear the gospel and he would gladly preach to them, but if
they adamantly refused the message and persecuted the messenger, no
purpose could be served in staying amongst them. He felt it would be
better to move on to a responsive group. Paul experienced that it was
the devout Gentiles that were most responsive to the gospel (Acts 13:43;
14:1; 16:14; 17:4; 18:7), and the Jews that opposed his message (Acts
13:45,50; 14:2,19; 17:5; 18:12; 21:27; 23:12). Turning away from his own
people hurt him deeply (Acts 13:46), for he loved them (Rom. 9:2,3), but
he could not compromise the gospel. He was conscious of the fact that a
Christian worker was required to be faithful (1 Cor. 4:2).
Though Paul was called directly by God to be a missionary (Acts 13:2;
Acts 9:15; Acts 13:47), he is confirmed by action (Acts 13:2,3) and sent
by the church (Acts 13:3 4). Paul was convinced that the missionary must
have a strong base at home, for at the end of each journey he always
returned to Antioch to report on his journeys (Acts 14:26 28; 18:22,
23). The connection between the prayers of the church and the success of
the missions was a vital thing. Paul spent significant time on his
return visits and knew the importance of it. When he was planning to go
on to Spain with the gospel, a letter was sent to Rome to ask for their
support (Rom. 15:15 24).
Paul's ultimate goal was to establish strong, indigenous churches;
congregations that would be equipped to carry on the task (1 Cor. 1:2,7;
1 Thess. 1:1,8). He stayed as long as he could, setting up the church
inspite of the difficulties. When mature local leaders had been trained,
he would move on, leaving the leaders in charge. These church plants
were self governing (Acts 14:23; 20:17), self supporting, and self
propagating (1 Thess. 1:8).
Paul believed in teamwork. On all the missionary journeys he had
companions along. Barnabas and John Mark set out with him on the first
journey (Acts 12:25; Acts 13:13), and Silas set out with him on the
second (Acts 15:40). The preaching of the gospel was a joint effort (1
Thess. 1:1) and Paul must have recruited many as fellow laborers.
Consider the following texts: Acts 17:4; 2 Cor. 1:19; 8:23; Col. 4:14;
Acts 19:22; Col. 4:7,10; Acts 20:4; Phil. 2:20 22,25; Col. 2:7; Acts
18:2,3; Rom 16. Paul's strategy in his letter to the Romans was also to
involve them in his mission to Spain (Rom. 1:11,12).
1 Cor. 9:19-23 conveys to us the personal outlook of Paul on what the
attitudes of a missionary should be. Paul knew the purpose of his life:
to "gain" men to Christ. Though "free from all men," Paul knew that this
freedom was given him to bring God's love to all, and thus he makes
himself a servant to all. In practice this meant the complete
subordination of every interest, personal and otherwise, to the work of
Christ. (Rom. 15:2) Paul did not carry this "all" to include that which
would be in violation of God's law. And as to the content of the gospel
message, he was adamant and dogmatic (Gal. 1:6 9). Paul does give some
concrete examples of what it means to be "all" to the Jews (Acts 18:18;
Acts 20:16; Acts 21:21 27; Acts 16:3), to the Gentile world (1 Cor. 8:1
6; Col. 4:5), and to the "weak" (1 Cor. 8:7 13; 1 Cor. 9:12).
Paul viewed himself as a chosen herald to announce a message from God
himself that would affect the destiny of all mankind (2 Cor. 5:19). The
message was not a matter of Paul's personal conviction or opinion (1
Thess. 2:13), nor just a piece of information. It was an authoritative,
life changing message (1 Cor. 15:14), which Paul himself preached with
boldness, assurance and confidence (Acts 9:20,29). The proclamation of
Jesus Christ is at the heart of the missionary task (Rom. 10:14 15) and
Paul communicated Jesus Christ through his lifestyle, work and activity.
Compare Paul's communication of the gospel to different groups. When
preaching to the Jews, he reasoned from the Scriptures. He began with
their own historic beginnings and swiftly proceeds to the life of
Christ, the promised Messiah (Acts 13:16 41; Acts 17:2,3). To the
Gentiles, Paul reasoned from nature (Acts 14:14 18), and used
circumstantial object lessons to bring about an understanding of the
gospel (Acts 17:16 23). Notice also the testimony of Paul in his
farewell speech to the Ephesian elders (Acts 20:17 38): how he was
uncompromising in the declaration of Christ as the only Savior (vs.
20,21,26,27) and how he had "lived" the gospel (vs. 18,19,
24,31,33,34,35).
The Good Samaritan