How Apostle Paul Died

What Happened to Paul (How did He Die)?
Apostle Paul is arguably one of the premier figures at the beginning of Christianity and the early Church. While Apostle Paul was not among the twelve disciples of Jesus, he played a crucial role in the formation of the early Church and the beginning of Christianity. Paul’s influence is visible in the fact that he wrote most of the books in the New Testament. Given his vast influence, Apostle Paul is considered as the true founder of Christianity.[footnoteRef:1] However, the death of Apostle Paul has been one of the relatively controversial issues in Christianity, particularly among Bible scholars and theologians. Even though Bible scholars, theologians and Christians concur that Paul played an influential role in the beginning of Christianity, what happened to him in terms of how he died remains controversial. The controversy is partly fueled by the fact that the Bible does not have a record of the exact time and manner of Paul’s death. This paper examines this controversial issue with a view of establishing how Apostle Paul died based on Biblical history and evidence. [1: Sean McDowell, The Fate of the Apostles: Examining the Martyrdom Accounts of the Closest Followers of Jesus (Burlington, VT: Ashgate Publishing Limited, 2015)]
Overview of Apostle Paul’s Life
Paul was born in the city of Tarsus as a Roman citizen as stated in Acts 22:28, “…And Paul said, “But I was born a citizen.”” (New King James Version). As shown in Acts 22:3, Paul was trained at the feet of Gamaliel and was a highly respected teacher of the Torah and a member of the Sanhedrin (Acts 5:34-39). Paul’s Roman citizenship, his training and membership of the Sanhedrin could have played a crucial role in his boldness and granted him proper juridical procedure.[footnoteRef:2] Paul spent most his early years in a deep Hellenistic city of the diaspora where he was shaped by his family and synagogue. As a result, he demonstrated utmost devotion and commitment to the Jewish faith. [2: Ibid., 1]
In Philippians 3:4b-5, Paul identifies himself as a Jew and states that he was circumcised on the eight day based on Jewish tradition, which implies that he adhered to one of the most significant symbols of the Jewish culture and tradition.[footnoteRef:3] Paul highlights that he was also part of God’s chosen nation, Israel, through stating that he was born from the tribe of Benjamin. Given his training and Sanhedrin membership, Paul was an ardent observer of the law and a Pharisee. Paul’s view of law, his mission in life, his values and his social identity were shaped by the fact that he was a Pharisee living in a Gentile empire.[footnoteRef:4] New Testament scholars have never disputed Paul’s Jewish background, but differ on the kind of Jew that Paul was. [3: J.M. Wessels & Fika J van Rensburg, “Paul, The Man of Three Worlds: Still Inspiring the Church Across Frontiers”, Scriptura 103 (2010):190] [4: David B. Capes, Rodney Reeves & E. Randolph Richards, Rediscovering Paul: An Introduction to His World, Letters and Theology, 3rd ed. (Downers Grove, IL: InterVarsity Press, 2011)]
Paul’s background as a Christian and his involvement in ministry can be traced to his conversion experience on the Damascus Road. Prior to this conversion experience, Paul persecuted the Church based on his Jewish beliefs and the fact that he was a Pharisee. In Acts 9:1-6, Paul structures his conversion experience as a sudden change from his previous life. On one hand, Paul refers to this experience as a calling that already originated at his birth and connection to the Jewish background. On the other hand, he refers to it in prophetic terms i.e. receiving a divine revelation and assignment.[footnoteRef:5] [5: Ibid., 3]
Following his conversion and belief that he has received a divine revelation and assignment, Paul plays an important role in the establishment of churches in different places including Corinth, Philip, Ephesus and even Rome. His spiritual experiences during the early years as a Christian informs his devotion to the divine assignment and epistles to the different churches. For instance, based on his spiritual experiences during his early years as a Christian, Paul’s letter to Colossians focuses on combating teachings that he considered contrary to his gospel.[footnoteRef:6] Through his ministry, Paul develops to become an enigmatic figure and the most accessible character in first-century Christianity. As a result, he develops to become one of the most central figures in the establishment and development of first-century Christianity. [6: Victor Paul Furnish, “On Putting Paul in His Place”, Journal of Biblical Literature 113, no. 1 (2012):5]
The Death of Apostle Paul
While Paul’s influential role in the beginning of Christianity is not in contention, his death or what happened to him remains to be a major controversial issue. The controversy surrounding the death of Paul is attributable to the fact that the Bible does not provide an account of the exact time and manner of his death. Moreover, this controversy has been fueled by the seeming inability by secular history to provide definitive comprehensive information on Apostle Paul’s death. However, Apostle Paul anticipates his death in 2 Timothy 4:6-8…
“For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing.” (English Standard Version).
The book of 2 Timothy was written in A.D. 64-67 during Apostle Paul’s second Roman imprisonment. Therefore, it’s suspected that Apostle Paul’s death must have occurred after his missionary journey that concluded in A.D. 67. This was his fifth missionary journey that culminated in his epistle to Timothy, which was centered on encouraging him (Timothy) to devote himself to God and ministry.
At the time of Apostle Paul’s death, most of the famous figures and martyrs in Christianity died through various persecutions. According to David Eastman, Christianity’s most famous martyrs died during the first three centuries after being subjected to numerous persecutions.[footnoteRef:7] These persecutions ranged from attacks by mobs to death through an executive order of an imperial government. In Rome, the initial imperial persecution occurred during Apostle Paul’s fifth missionary journey under the emperor Nero i.e. between A.D. 64-67. [7: David L. Eastman, Paul the Martyr: The Cult of the Apostle in the Latin West (Atlanta, GA: Society of Biblical Literature, 2011)]
The persecutions of Christians under the emperor Nero has led to the historical belief that Apostle Paul was beheaded as a martyr in Rome.[footnoteRef:8] In his Commentary on the Bible, Adam Clarke states that the time, place and manner of Apostle Paul’s death is a matter with little certainty because of unavailability of Biblical evidence to demonstrate what happened. However, he argues that there is a common belief that a general persecution against Christians by the emperor Nero emerged in Rome around A.D. 64. Under the presumption that they had set Rome on fire, Apostle Paul and Apostle Peter were beheaded and crucified with head downward respectively.[footnoteRef:9] However, Clarke asserts that the question on whether Paul returned to Rome has not be effectively proven. This implies that there is no certainty on whether he suffered and died there if he probably returned. [8: Ibid., 1] [9: Adam Clarke, Commentary on the Bible (Pasadena, CA: Parsons Technology, 2000)]
Sean McDowell seemingly differs with Adam Clarke by arguing that even unlike Peter, there is little scholarly debate regarding Paul’s presence in Rome. He argues that Paul’s presence in Rome is critical toward providing the historical view or account of his death since it provides the link to emperor Nero. The book of Philippians provides the strongest case of Paul’s presence in Rome given that Paul wrote all his prison epistles in Rome. The reference in 2 Timothy 1:16-17, his historical account in Acts 28:11-31 provides strong evidence of his presence in Rome.[footnoteRef:10] Therefore, the strong evidence of Apostle Paul’s presence in Rome provides the foundation for the assumption that he could have been beheaded under the emperor Nero who persecuted Christians during his reign. [10: Ibid., 1]
Following the establishment of Apostle Paul’s presence in Rome around A.D. 64-67, there is scriptural evidence that points to his probable martyrdom. 2 Timothy, which was one of Paul’s epistles to Timothy, portrays that Apostle Paul was in a Roman prison for preaching Christ. In 2 Timothy 4:16-18, Paul had already undergone an initial hearing following his Roman imprisonment and was firmly anticipating his death as shown in 2 Timothy 4:6-8. Paul’s choice of words in his epistle to Timothy suggests that he many never see him again as he provides admonition, instruction, and encouragement about changes he would like to see in Timothy’s life and ministry.[footnoteRef:11] [11: Luc Bulundwe, 2 Timothy 4:6-8 as Paradigm of the Apostle Paul’s Legacy”, Athens Journal of Social Sciences 4, no. 4 (2017):418]
Many scholars agree that Paul could have been in Rome and in prison at the time he wrote to Timothy. Based on 2 Timothy 4:6, Paul expected his Roman imprisonment to end in death, which is in turn the basis of his encouragement to Timothy to struggle and even suffer for the Gospel as he did. Apostle Paul’s struggle for the Gospel has brought him to Roman imprisonment where he awaits execution.
The book of Acts also provides Scriptural evidence that points to the possibility of Apostle Paul’s imprisonment in Rome and his eventual murder. Most Bible scholars and theologians concur that the book was written after Apostle Paul’s death. Since the book is not an autobiography of Paul or a martyrdom narrative, its provides a historical account of the spread of the early Church from Jerusalem, Judea, Samaria, and to the outermost parts of the earth as stated in Acts 1:8. The book ends upon Paul’s arrival in Rome, which occupies a major part of the book i.e. from Acts 19:21-28:31. Scholars suggest that the book of Acts ends in Rome during the reign of the emperor Nero prior to his persecution of Christians. Even though this book does not directly point to the time and manner of Apostle Paul’s death, it suggests that Paul’s ministry ended in Rome.
According to Richard Pervo, Paul’s ministry could have ended in Rome since he was entangled with a ruthless and murderous tyrant in the emperor Nero, which represents the climax of his trials and sufferings.[footnoteRef:12] In occurrence with the narrative and belief that Apostle Paul was murdered in Rome, Harry Tajra provides a historical account of the apostle’s martyrdom. He states that Paul died in Rome, he was martyred during the reign of Nero, he was arrested for preaching the risen Christ, and he faced trials and violent death.[footnoteRef:13] [12: Richard I. Pervo, The Acts of Paul: A New Translation with Introduction and Commentary (Eugene, OR: Wipf and Stock Publishers, 2014)] [13: Harry W. Tajra, The Martyrdom of St. Paul: Historical and Judicial Context, Traditions, and Legends (Tubingen, Germany: J.C.B. Mohr)]
In conclusion, Apostle Paul is without doubt one of the most influential figures at the beginning of Christianity. The apostle played a major role in the establishment and spread of the Church through his devoted and tireless ministry. However, scholars and theologians have differed on the time, place and manner of the death of Apostle Paul. The uncertainty is attributable to the lack of direct Biblical evidence that provides an account of what happened to Apostle Paul and how he died. An analysis of Scriptural evidence demonstrates that Apostle Paul was beheaded while in Rome during the reign of the emperor Nero who persecuted Christians for their faith. While there is not direct evidence in the Bible, most scholars have proven the Scriptures point to Apostle Paul’s martyrdom in Rome at a time when he wrote Timothy epistles.
Appendix I
Review of Luc Bulundwe, “2 Timothy 4:6-8 as Paradigm of the Apostle Paul’s Legacy,” Athens Journal of Social Sciences 4, no. 4 (October 2017): 413-422.
Summary
Luc Bulundwe conducted a study whose main aim was to demonstrate that the book of 2 Timothy demonstrates Paul’s status as one of the most influential characters in early Christianity. In addition, this researcher sought to demonstrate that this epistle would have the potential to shape Apostle Paul’s figure on the entire Corpus Paulinum. To achieve the purpose of the study, Bulundwe begins with examining the context with which 2 Timothy was written in relation to the Pauline legacy. This is followed by interpretation of 2 Timothy 4:6-8 in comparison to Philippians 2 to establish the impact of Deutero-Pauline literature on Proto-Pauline literature. The basis for this analysis is that Paul mentions his death in sacrificial terms when writing to Philippians and Timothy.
Paul’s reference to his death in sacrificial terms occurs during captivity, which he considered the threshold of his life. In Philippians 2, Paul was offered in libation, which is a liquid offering that was mostly presented to pagan deities or gods. In 2 Timothy 4:6-8, Paul refers to his death in sacrificial language i.e. being poured out as a drink offering. 2 Timothy is considered as Paul’s major and true legacy since it was written to admonish, instruct, and encourage Timothy to continue to struggle and even suffer for the Gospel. Paul seemingly writes this epistle right before his anticipated death in captivity to help in enhancing ministerial structures and fighting heresy through the ministry of Timothy. In this regard, 2 Timothy 4:6-8 was a reflection of Paul’s anticipation of his death though the exact time, place and manner of the death remains uncertain.
Therefore, based on Philippians 2 and 2 Timothy, Paul’s death is described in sacrificial terms, which is consumed in the form of imprisonment and suffering as demonstrated in 2 Timothy 1:8,16; 2:9. Paul gives the impression and suggestion that his anticipated death would occur in the form of suffering and imprisonment. During this process, Apostle Paul is presenting himself as one of the heirs of salvation and the ideal-epitome that Timothy should emulate throughout his life and ministry.
Evaluation
This article provides a thorough overview of Paul’s anticipated death based on the sacrificial terms he used to describe it. The author of this article provides a comprehensive interpretation and view of the sacrificial terms used to describe Paul’s death. In doing so, the article helps to enhance understanding of the circumstances surrounding Paul’s death and how it would probably occur. The other strength of the article is its clear presentation of what is Apostle Paul’s legacy based on his admonition, encouragement, and instruction to Timothy. Through comparing and analyzing 2 Philippians and 2 Timothy, the article clearly depicts how 2 Timothy 4:6-8 is a testament of Paul as the Apostle of the nations.
Despite these strengths, the article fails to adequately explain the probable influence of 2 Timothy on the whole Pauline literature as stated. The author has instead focused on describing the sacrificial terms used to refer to Paul’s death and does relatively little to show the significance of 2 Timothy on the whole Pauline literature. Additionally, the article does not demonstrate how Paul’s description of his death and farewell discourse relates to his legacy in the entire Pauline literature. From the article, the purpose of Paul’s writing to Timothy in 2 Timothy 4:6-8 is clearly demonstrated. However, there is limited explanation on the role of Paul’s death and this scripture in the establishment of his legacy.
Appendix II
Review of Victor Paul Furnish, “On Putting Paul in His Place,” Journal of Biblical Literature 113, no. 1 (June 2012): 3-17.
Summary
Victor Paul Furnish conducted a study whose main objective was to understand this enigmatic apostle and put him in his place in order to understand him. This research was carried out on the premise that while numerous efforts have been made to understand Apostle Paul, his exact place in the church remains a major issue since the advent of the historical-critical processes. The author suggests that modern interpreters and Bible scholars struggle to put Paul in his place just like earliest interpreters and historians did. Additionally, the article suggests that Bible scholars and Christians alike struggle to understand Paul and his ministry because of failure to put him in his right place.
One of the major issues that have complicated the ability of modern scholars, Christians and theologians to understand the place of Paul in the church is the uncertainty surrounding his death. Similar to earliest interpreters, today’s church has faced uncertainties regarding how Paul’s death took place, when it took place, and where it occurred. The author acknowledges that these uncertainties have partly been fueled by the lack of direct Biblical account of martyrdom of Paul like some of the other apostles. Similar to his death, Paul’s letters and his ministry to the Gentiles has remained controversial. Actually, Apostle Paul’s epistles have become as controversial and characterized by uncertainties as he himself and the way he died. Due to these uncertainties and complexities, the early church sought to understand Apostle Paul and put him in his place through viewing him and reading his epistles outside their historical contexts. On the contrary, modern interpreters incorporate Paul’s historical context in their attempts to understand him because of availability of important new sources and new critical analysis methods.
The author states that historical inquiry is essential toward understanding the life and ministry of Paul and putting him in his right place. The failure to incorporate historical inquiry leads to a misunderstanding and misinterpretation of Paul, his ministry, and his place. Historical inquiry provides a basis for understanding the particular situations that prompted Paul’s different epistles and who they were directed to. Therefore, Paul’s interpreters i.e. both Christians and non-Christians should undertake theological and historical analysis to effectively understand and interpret the Apostle Paul, his ministry, and even death.
Evaluation
The major strength of this article is its thorough description and explanation of the role of historical context and inquiry in understanding Paul’s life, his ministry, and even his death. This is primarily because Paul’s letters and ministry were prompted by certain situations and directed to particular people. An understanding of these situations and people would help in better interpretation of Paul’s writings and his ministry. Through his explanation of the necessity of historical inquiry and context, the author seemingly suggests that earlier and modern interpreters have struggled to understand the time, manner and place of Paul’s death due to failure to incorporate historical context in the inquiry. The article adequately shows the importance of examining the historical Paul and churchly Paul in order to obtain a balanced understanding and interpretation of his life and ministry. However, the article fails to provide a clear description of Apostle’s Paul place in the early church. The author seemingly focuses on describing how to understand and put Paul in his place rather than identifying his actual place. Therefore, the article does not explain or answer the question, “Where is Paul’s place, that we may understand him?” as intended.
Bibliography
Bulundwe, L. “2 Timothy 4:6-8 as Paradigm of the Apostle Paul’s Legacy.” Athens Journal of Social Sciences 4, no. 4 (2017).
Capes, D.B., Reeves, R. & Richards, E.R. Rediscovering Paul: An Introduction to His World, Letters and Theology, 3rd ed. Downers Grove, IL: InterVarsity Press, 2011.
Clarke, A. Commentary on the Bible. Pasadena, CA: Parsons Technology, 2000.
Eastman, D.L. Paul the Martyr: The Cult of the Apostle in the Latin West. Atlanta, GA: Society of Biblical Literature, 2011.
Furnish, V.P. “On Putting Paul in His Place.” Journal of Biblical Literature 113, no.1 (2012).
McDowell, S. The Fate of the Apostles: Examining the Martyrdom Accounts of the Closest Followers of Jesus. Burlington, VT: Ashgate Publishing Limited, 2015.
Pervo, R.I. “The Acts of Paul: A New Translation with Introduction and Commentary.” Eugene, OR: Wipf and Stock Publishers, 2014.
Tajra, H.W. The Martyrdom of St Paul: Historical and Judicial Context, Traditions, and Legends. Tubingen, Germany: J.C.B. Mohr.
Wessels, J.M. & van Rensburg, F.J. “Paul, The Man of Three Worlds: Still Inspiring the Church Across Frontiers.” Scriptura 103 (2010).