Who was Paul before he became an apostle?

Before he became the Apostle Paul, he was known as Saul of Tarsus. Born into a Jewish family of the tribe of Benjamin (Philippians 3:5), he held Roman citizenship, a status that would later prove pivotal in his missionary journeys. Tarsus, his birthplace in Cilicia, was a prominent Hellenistic city known for its intellectual and cultural richness, suggesting a strong exposure to Greek thought alongside his Jewish upbringing. Saul was sent to Jerusalem to receive an intensive rabbinical education under the esteemed Rabbi Gamaliel, a leading Pharisee of his time (Acts 22:3). This education grounded him deeply in the Mosaic Law and the traditions of the fathers. He became a zealous Pharisee, exceeding many of his contemporaries in his fervor for the ancestral traditions (Galatians 1:14). His zeal, however, led him to become a virulent persecutor of the nascent Christian church, which he considered a heretical sect undermining the purity of Judaism. He actively participated in the arrest and imprisonment of believers and even assented to the stoning of Stephen, the first Christian martyr (Acts 7:58-8:1; Acts 22:4-5). His mission to Damascus, armed with letters authorizing him to bring Christians bound to Jerusalem, marked the apex of his persecutory efforts and the dramatic turning point in his life.

The historical context of Saul's early life is situated within the vibrant and complex tapestry of the 1st century AD Roman Empire. Tarsus, his birthplace, was a significant center for Hellenistic learning, known for its stoic philosophical schools and as a hub of trade. This environment meant that Saul, though a 'Hebrew of Hebrews,' would have been conversant in Greek language and culture, a significant asset for his later apostolic ministry to the Gentiles. In Jerusalem, he received a rigorous education under Gamaliel, a revered figure of the Sanhedrin, reflecting the pinnacle of Jewish religious scholarship of the Second Temple period. This era was marked by intense sectarianism, particularly between the Pharisees and Sadducees, and the emergence of various messianic movements, including the early followers of Jesus. The Pharisees, with their emphasis on oral tradition and meticulous observance of the Law, were the dominant religious force among the populace. Saul's persecution of Christians must be understood against this backdrop of zealous adherence to what he perceived as orthodox Judaism, viewing the Nazarene sect as a dangerous deviation from established faith and practice. Archaeological findings in Jerusalem reveal the extensive network of synagogues and religious schools that would have shaped Saul's intellectual and spiritual formation.

Saul's pre-conversion life profoundly illustrates the concept of human righteousness failing to achieve divine approval, and conversely, the transformative power of divine grace. His fervent adherence to the Law and his zealous persecution of Christians were, from his perspective, acts of righteousness, demonstrating his devotion to God. However, these actions were ultimately 'rubbish' (Philippians 3:8) in light of Christ's righteousness. His story powerfully underscores the theological truth that salvation is 'not by works of righteousness which we did ourselves, but according to his mercy' (Titus 3:5). Furthermore, his background as a highly educated Pharisee and a persecutor provided him with a unique perspective for understanding and articulating the nuances of the Law, grace, and the radical discontinuity and fulfillment brought by Christ, especially in his epistles to the Galatians and Romans.