seen already in Gal 1:13–15 and 1 Cor 15:9–10, Paul marvels at God’s gracious selection of him as an apostle, in spite of his history as a persecutor of the church. In Gal 1:13–14, Paul submits both his opposition to the church and his zealous commitment to Judaism as evidence of his being a surprising choice for God’s selection for Christian ministry.116 The mention of grace in Gal 1:15 underscores the point that God’s calling was totally unmerited and unprovoked by Paul’s track record. Galatians 1:23–24 further supports this understanding, since there Paul’s turnabout from persecutor to advocate is cause for surprise and results in crediting God for the change. The focus on grace in Gal 1:15 supports the larger argument of the divine origin of Paul’s gospel and apostleship.
The passage in 1 Cor 15:9–10 illustrates a similar point, with the first two of three references to grace signifying Paul’s unanticipated reception of his apostolic ministry. Paul’s first reflection on God’s grace in 15:10a is provoked by a recollection of his unworthiness as an apostle, based on his prior attempts to hinder God’s work (1 Cor 15:9). A second mention of grace in 15:10a refers back to this grace of calling. But then an additional feature of God’s grace to Paul is shown to arise in Paul’s ongoing ministry in 15:10b. God’s selection of Paul has been vindicated in the results of his ministry, which in turn is attributed to God’s work through Paul. God’s grace thus serves to launch Paul’s ministry and to give it success.
Paul also highlights God’s grace of calling Paul to ministry in passages other than those explicitly concerned with the Damascus road event. In Gal 2:9, the apostles in Jerusalem are reported to have acknowledged God’s grace in Paul’s calling. Though Paul does associate grace with salvation elsewhere (Gal 1:6; 2:21; 5:4; 1 Cor 1:4; 2 Cor 4:15; 6:1; 8:9; Rom 5:2, 15, 17), this is an instance in which Paul connects grace with his ministry mandate.117 The preceding verses contend that Paul has been entrusted with the gospel to the uncircumcised (Gal 2:7) and that his ministry resembles Peter’s apostleship (2:8), so the topic of Paul’s ministry is clearly in view. In particular, Paul’s ministry is oriented towards the Gentiles (2:8–9). Paul describes his ministry to the Gentiles as a product of God’s grace.
In 1 Cor 3:10 Paul uses a phrase resembling the one from Gal 2:9 (κατὰ τὴν χάριν τὴν δοθεῖσαν μοι) to describe his labor of ministry. This occurrence reflects Paul’s propensity to give God the credit for any constructive service Paul accomplishes (see also Rom 15:18; 1 Cor 15:10; 2 Cor 1:12). This suggests that for Paul, though grace often indicates his calling in contrast to his past as a persecutor, in some settings it highlights the source of Paul’s ongoing ministry success. This latter aspect of grace is also tied closely to giftedness in ministry (see Rom 12:6). The reference to a foundation (θεμέλιος) sheds additional light on Paul’s specific ministry contribution and gift. He views his calling in terms of breaking new ground, which is consistent with a Gentile-oriented ministry (see 2 Cor 10:14–16; Rom 15:20).118 In short, the reference to grace in this verse emphasizes God as the source of Paul’s success, and foundational ministry (especially to the Gentiles) as the essence of his calling.
Related to the grace behind ministry success is the grace for personal endurance in the midst of hardship in Phil 1:7. Grace appears to be applied specifically to a ministry context in this passage, according to Paul’s reference to his imprisonment and defense and confirmation of the gospel. The description of the Philippians being “co-sharers” with Paul of God’s grace in this ministry context suggests that through the Philippians’ support of Paul they are becoming sharers with Paul in the grace he experiences in his ministry. Most likely then, the grace in view here is not the grace of salvation but the grace upholding Paul (along with the Philippians) in ministry.119 Paul once again recognizes that God’s support is essential for helping him carry out his ministry.
Romans 1:5 exhibits a likely relationship between God’s grace and Paul’s calling. Grace and apostleship are paired together and described as having been received through Christ. It is likely that Paul intends to characterize the grace of his ministry under the broader category of the endowment of gifts to all believers.120 Paul’s specific gift is carried out in the ministry of apostleship. The stated purpose for this endowment of grace is to foster the obedience of faith among the Gentiles. Coupled with Rom 1:13, Paul insinuates that the scope of his Gentile ministry encompasses a sense of stewardship for Gentile congregations that did not originate from his ministry.121 Nothing indicates that Paul has his misguided past in view here, as is the case in Gal 1:13–16 and 1 Cor 15:9–10.
Unlike the instance in Rom 1:5, the grace in Rom 12:3 is restricted to Paul alone. Paul draws on his gracious calling in order to deliver a direct and authoritative challenge to his readers. This reference to grace has the effect of reminding the Romans of both Paul’s apostolic authority and his unworthiness to have received that calling.122 At the same time, Paul then proceeds to affirm the similar grace working among the Roman believers (Rom 12:6–8), as they exercise their gifts in ministry.123 For Paul, the experience of grace is not limited to his own ministry, yet grace is manifested uniquely in his ministry, based on the specific calling he received from God.
Later in Romans (15:15–16), Paul once again connects grace with his authoritative stance towards his readers.124 Paul presents this reception of the grace of God as his basis for exhorting his readers. He perceives that this grace has been given for the sake of his ministry to the Gentiles. Paul draws upon his gracious calling, given by God, for ministry to Gentiles as the basis of his confident authority towards them. In the process of exercising his authority towards the Gentile Christians in Rome, Paul demonstrates his assumption that his ministry extends to all Gentiles, and the wording of Rom 15:16 confirms this perspective. Using the language of priestly service, Paul explains that his offering to God consists of the fruit of his ministry among the Gentiles (Rom 15:16). This is further echoed in Rom 15:18, where Paul attributes the “obedience of the Gentiles” to the work of Christ through Paul’s ministry. God’s grace compels Paul to fulfill this ministry with all diligence (Rom 15:18–19). Thus, the operation of God’s grace in Paul is seen in effective ministry to Gentiles, such as those believers meeting together in the Gentile city of Rome. In conclusion, God’s grace for Paul both establishes the legitimacy of his ministry to Gentile believers and empowers him for ongoing service to the Gentiles.
The sum of these verses on God’s grace reveals several facets of God’s gracious endowment of ministry to Paul. First, in several cases grace is mentioned in the context of God’s dramatic reversal of Paul’s orientation towards God’s work. Second, grace is used to refer to the divine origins of Paul’s apostolic calling and thus carries a strong connotation of authority. Third, grace at times refers to the divine source of Paul’s ongoing ministry fruitfulness. Fourth, Paul’s ministry received by grace is often tied to the goal of reaching the Gentiles. Finally, the grace received brings with it Paul’s obligation to carry out his ministry faithfully. In chapter 5 of this book the emphasis on grace in Eph 3:1–13 will be analyzed in relation to these passages and the perspectives on grace reflected in them.
Revelation and Mystery
Closely associated with Paul’s Damascus experience and calling is God’s revelation of the mystery of the gospel. As part of his calling to ministry, Paul believed that he had received divine revelation about God’s saving work through Christ (see Gal 1:11–12). Paul felt obligated to impart this revealed insight, which he sometimes called a “mystery” (μυστήριον), to those he taught. As a minister, Paul was not operating according to his own whims but was constrained by the calling God had initiated and the truth God had revealed to him and other chosen ministers.
Because of the frequent appearance of μυστήριον in Colossians and Ephesians and the charge by some that the sense of the word has undergone modification when compared to Paul’s original understanding, Paul’s use of this term in his undisputed letters will receive extended treatment in this section.125 Though Paul follows no fixed pattern in discussing the mystery in his undisputed letters, the composite testimony derived from the various passages provides a template against
