What does Paul As A Student mean in the Bible?

Dictionary

Whyte's Dictionary of Bible Characters - Paul as a Student
PAUL was not born in the Holy Land like Jesus Christ, and like Peter and James and John. But Paul was proud of his birthplace, as he might very well be. For Tarsus was a great city in a day of great cities. Athens was a great city, Corinth was a great city, and Ephesus was a great city. But Tarsus in some respects was a greater city than any of them. Jerusalem stood alone, and Rome stood alone; but Tarsus engraved herself on her coins as the Metropolis of the East, and her proud claim was not disputed. An immense industry was carried on in the workshops of Tarsus, and an immense import and export trade was carried on in her docks. Nor were the eminent men of Tarsus mere manufacturers and merchants; they were men of education and refinement of manners also. But Saul's father was not one of the eminent men of Tarsus. He was one of the Hebrew dispersion, and he was making his living by the sweat of his brow in that industrious Greek city. And thus it was that Saul his son was far better acquainted with the workshops of Tarsus than with its schools or its colleges. Saul of Tarsus was not born with the silver spoon in his mouth any more than was Jesus of Nazareth, his future Master. It was one of the remarkable laws of that remarkable people that every father was expected, was compelled indeed, to send his son first to a school and then to a workshop. Rich and poor sat on the same school-seat; and rich and poor alike went from school to learn an honest trade. Rabbi Joseph turned the mill. Rabbi Juda was a baker. Rabbi Ada and Rabbi Jose were fishermen; and, may we not add, Rabbi Peter and Rabbi John? And so on: woodcutters, leatherdressers, blacksmiths, carpenters. And thus it was that Paul, again and again, held up his hands in the pulpit, and at the prisoner's bar, and said, 'These hands, as you see, are full of callosities and scars, because they have all along ministered to mine own necessities, and to the necessities of those who have been dependent on me.'
Saul of Tarsus, like Timothy of Lystra, from a child knew the Holy Scriptures. And thus, no doubt, there was found among his old parchments after his death a Table of Rules and Regulations for his college conduct in Jerusalem, as good as William Law's Rules for his college conduct in Cambridge; better Rules they could not be. But there is one possibility in Saul's student days in Jerusalem that makes our hearts beat fast in our bosoms to think of it. "And the Child grew," we read in a contemporary biography, "and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him. Now His parents went up to Jerusalem every year at the feast of the passover. And when He was twelve years old, they went up to Jerusalem after the custom of the feast. And it came to pass after three days they found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions." Now Gamaliel would be almost sure to be one of those astonished doctors; and what more likely than that he had taken his best scholar up to the temple to explain the passover to him that day? And did not the young carpenter from Nazareth, and the young weaver from Tarsus, exchange glances of sympathy and shake hands of love that day at the gate of the temple? I, for one, will believe that they did. Are there sports of providence like that in the Divine Mind? asked one of his like-minded students at Rabbi Duncan one day. Yes, and No, was the wise old doctor's answer.
Now the first instruction, as I think, intended to us out of Saul's student days is this-that the finest minds in every generation should study for the Christian ministry. Perhaps the very finest mind that had been born among men since the beginning of the world entered on the study of Old Testament theology when Saul of Tarsus sat down at Gamaliel's feet. And all Saul's fine and fast maturing mind will soon be needed now. For a work lay before that weaver boy of Tarsus second only to the work that lay before that carpenter boy of Nazareth, though second to that by an infinite interval. At the same time, there has been no other work predestinated to mere mortal man to do for God and man to be spoken of in the same day with this weaver boy's fore-ordained work. For even after the Lamb of God had said of His work,-it is finished! how unfinished and incomplete our New Testament would have been without the life and the work of the Apostle Paul. There was a deep harmony pre-established from all eternity between the work of Jesus Christ, and the mind and heart of Paul His apostle. No other subject in all the world but the Divine Person and the redeeming work of Jesus Christ could have afforded an outlet and an opportunity and an adequate scope for Paul's magnificent mind. While, on the other hand, the law of God and the cross of Christ would have remained to this day but half-revealed mysteries, had it not been for God's revelation of His Son in Paul; and had it not been for Paul's intellectual and spiritual capacity to receive that revelation, and to expound it and preach it. Every man who has read Paul's Epistles with the eyes of his understanding in light, and with his heart on fire, must have continually exclaimed, What a gift to a man is a fine mind, and that mind wholly given up to Jesus Christ! Let our finest minds, then, devote themselves to the study of Christology. Other subjects may, or may not, be exhausted; other callings may, or may not, be overcrowded; but there is plenty of room in the topmost calling of all, and there is an ever-opening and an everdeepening interest there. No wonder, then, that it has been a University tradition in Scotland that our finest minds have all along entered the Divinity Hall. The other walks and callings of human life both need, and will reward, the best minds that can be spared to them, but let the service of our Lord and Saviour Jesus Christ first be filled. To annotate the Iliad, or the Symposium, or the Commedia; to build up and administer an empire; to command in a battle for freedom by sea or by land; to create and bequeath a great and enriching business; to conduct an influential newspaper; to be the rector of a great school, and so on,-these are all great services done to our generation when we have the talent, and the character, and the opportunity, to do them. But to master Paul, as Paul mastered Moses and Christ; to annotate, and illustrate, and bring freshly home to ten thousand readers, the Galatians, or the Romans, or the Colossians; to have eyes to see what Israel ought to do, and to have the patience, and the courage, to lead a church to do it; to feed, and to feed better and better for a lifetime, the mind and the heart of a congregation of God's people, and then to depart to be with Christ,-let the finest minds and the deepest and richest hearts in every new generation fall down while they are yet young and say, Lord Jesus, what wilt Thou have me to do with my life, and with whatsoever talents Thou hast intrusted to me?
And, then, the best of all callings being chosen, the better his mind and the better his heart are, the more profit, to employ Paul's own word about himself, will be made by the true student. For one thing, the better his mind, the more industrious, as a rule, the student of divinity will be. And the absolutely utmost industry in this supreme department of study is simply imperative and indispensable. An unindustrious divinity student should be drummed out of the Hall as soon as he is discovered intruding himself into it. With what a hunger for his books, and with what heavenward vows and oaths of work, young Saul would set out from Tarsus to Jerusalem! Our own best students come up to our divinity seats with thrilling and thanksgiving hearts, and it is only they who have such hearts who can at all enter into Saul's mind and heart and imagination as he descended Olivet and entered Jerusalem and saw his name set down at last on Gamaliel's roll of the sons of the prophets. Gamaliel would have no trouble with Saul, unless it was to supply him with books, and to answer his questions. 'In all my experience I never had a scholar like Saul of Tarsus,' Gamaliel would often afterwards say. And Saul's class-fellows would tell all their days what a help and what a protection it was to be beside Saul. "We entered the regent's class that year," writes James Melville in his delightful Diary, "and he took up Aristotle's Logic with us. He had a little boy that served him in his chambers, called David Elistone, who, among thirty-six scholars, so many were we in the class, was by far the best. This boy he caused to wait on me and confer with me, and well it was for me, for his genius and his judgment passed mine as far as the eagle the owlet. In the multiplication of propositions, in the conversion of syllogisms, in the pons asinorum, etc., he was as well read as I was in counting my fingers. This, I mark as a special cause of thankfulness." And young Saul of Tarsus would be just another David Elistone in Gamaliel's school. And you Edinburgh students of divinity must be as industrious and as successful as ever Saul was in Jerusalem, or little Elistone in St. Andrews. And you have far more reason. For you have far better teachers, and a far better subject, and a far better prospect, than ever Saul had. You are not eternally fore-ordained, indeed, to write the Epistle to the Romans, or the Epistle to the Ephesians. But you are chosen, and called, and matriculated, to do the next best thing to that. You are called to master those masterpieces of Paul, so as to live experimentally upon them all your student life, and then you are to teach and preach them to your people better and better all your pulpit and pastoral life. You are to work with your hands, if need be; you are to sell your bed, if need be, as Coleridge commands you, in order to buy Calvin on the Romans, and Luther on the Galatians, and Goodwin on the Ephesians, and Davenant on the Colossians, and Hooker on Justification, and "that last word on the subject," Marshall's Gospel Mystery of Sanctification; and you are to husband-up your priceless and irrecoverable hours to such studies, as you shall give account at the day of a divinity student's judgment. You are to feed your people, when you have got them committed of Christ to your charge, with the finest of the wheat, and with honey out of the rock. And that, better and better all your life, till your proud people shall make their boast in God about you, as the proud people of Anwoth made their boast about that great genius, and great scholar, and great theologian, and great preacher, and great pastor, Master Samuel Rutherford.
"Give attendance to reading," was Paul's oldage reminiscence of his student days, in the form of a counsel to young Timothy. "Paul has not lost his delight in books, even when he is near his death," says Calvin. And I myself owe so much to good books that I cannot stop myself on this subject as long as I see a single student sitting before me. I have a thousand times had Thomas Boston's experience of good books. "I plied my books. After earnestly plying my books, I felt my heart begin to grow better. I always find that my health and my heart are the better according as I ply my books." But you will correct me that Paul could not ply the great books that Thomas Boston plied to his own salvation, and to the salvation of his people in Simprin and Ettrick. Well, then, all the more, ply your pure Bible as Paul and Timothy did, and your profiting, like Paul's profiting and Timothy's, will soon appear unto all. Plying your English Bible even, your profiting will soon appear in your English style, both spoken and written. It will appear in the scriptural stateliness and the holy order of your pulpit prayers also. Your profiting will appear also in the strength, and the depth, and the spirituality, and the experimentalness, and the perennial freshness, of your teaching and your preaching. "Paul knew his Old Testament so well," says Dean Farrar in his splendid Life of St. Paul, "that his sentences are constantly moulded by its rhythm, and his thoughts are incessantly coloured by its expressions."
But, all the time-and it startles and staggers us to hear it-Saul was living in ignorance and in unbelief. They are his own remorseful words, written by his own pen long afterwards-ignorance and unbelief. The finest of minds, the best of educations, sleepless industry, blameless life, and all: with all that, the aged apostle shudders to look back on his student-days of ignorance and unbelief. What in the world does he mean? Strange to say, and it is something for us all to think well about, he declares to us on every autobiographic page of his, that all the time he sat at Gamaliel's feet, and for many disastrous years after that, he was in the most absolute and woe-working ignorance of the law of God. But that only increases our utter amazement. For, was it not the law of God that Gamaliel had opened his school to teach? What in the world, I ask again, can Paul mean? Have you any idea what the apostle means when he says, with such life-long shame, and such life-long remorse, that all his Jerusalem and Gamaliel days he was blind and dead in his ignorance of the law of God? It may, perhaps, help us to an understanding of what he means, if we try to mount up and to stand beside him on the far-shining heights of his exalted apostleship, and then look back from thence on his student and Pharisee days in Jerusalem. For it was just in the law of God that Paul afterwards became such a master. It was just the complete abolition of his ignorance of the law of God that set him so high above even the pillar-apostles in their remaining ignorance of it. It was just the law of God that he so reasoned out, and debated with them, as well as taught and preached it with such matchless success in every synagogue from Damascus to Rome. It was his incomparable handling of the law of God that first discovered to himself, and to the enraptured Church of Christ, the apostle's unique theological and philosophical genius, and the whole originality, and depth, and sweep, and grasp, of his matchless mind. An absolutely new world of things was opened up to the Apostolic Church when Paul came back from Arabia with the full revelation of the law and the gospel in his mind, and in his heart, and in his imagination. It was of Paul, and of the law of God in Paul's preaching, that our Lord spake when He said, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth,"-which He did when He led Paul into Arabia. And then, after those three reading, meditating, praying, law-discovering, self-discovering, Christ-discovering, years, Paul came back to Damascus, carrying in his mind and in his heart the copestone of New Testament doctrine, with shoutings of grace! grace! unto it. It was Paul's imperial mind, winged as it was with his wonderful imagination, that first swept, full of eyes, over the whole Old Testament history, and saw, down to the bottom and up to the top, the whole hidden mystery of the Old Testament economies, from the creation of the first Adam on to the sitting down of the second Adam at the right hand of God. From the creation of Adam to the call of Abraham; and from the call of Abraham to the giving of the law four hundred and thirty years after; and from the giving of the law till the law was magnified in the life and death of Paul's Master. "I first of all mortal men have thought the Creator's thoughts after Him," exclaimed the great astronomical discoverer as he fell on his knees in his observatory. And the great discoverer of the whole mystery of God, in the law and in the gospel, must often have fallen down and uttered the very same exclamation. And his great revelations, and discoveries, and attainments, and experiences, are preserved to us in such profound, axiomatic, and far-enlightening New Testament propositions and illustrations and autobiographic ejaculations as these,-"The law entered that the offence might abound. By the law is the knowledge of sin. The law worketh wrath. Without the law sin was dead. I was alive without the law once. I am sold under sin. The law is our schoolmaster to lead us to Christ. By the works of the law shall no flesh be justified. But now we are no more under the law, but under grace. I am dead to the law, that being dead wherein I was held,"-and so on, through the whole of the Galatians and the Romans, and indeed throughout every Epistle of his. Yes, gentlemen, you may tonight be in as absolute ignorance of all that as the apostle once was; but, I tell you, there still lies scope and opportunity in all that for your most scholarly, most logical, and most philosophical, minds, and for your most eloquent, impressive, and prevailing preaching. Till you ascend for yourselves, and then lead your people up to this golden climax of the apostle concerning the law, and concerning Christ, and concerning himself in Christ-this golden climax-"For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me."