바울
Paul
인물 남성다른 표기: 사울,Paul,TR,[ ],NA,Saul
[Easton 한국어 번역]
=사울(해당 항목 참조)은 우리 주님과 거의 같은 시기에 태어났다. 할례 때 받은 이름은 사울이었으며, 아마도 바울이라는 이름 역시 유아기에 “이방 세계에서 사용하도록” 주어졌을 것이다. “사울”은 히브리인 가정에서 쓰는 그의 이름이었을 것이다. 그는 소아시아 동남부에 있던 로마의 속주 길리기아의 수도 다소 출신이었다. 이 도시는 키드누스강 기슭에 자리 잡고 있었으며, 배가 강을 따라 이곳까지 올라올 수 있었다. 그리하여 지중해 연안의 여러 나라뿐 아니라 소아시아 중부의 여러 지역과도 광범위하게 교역하는 중심지가 되었다. 이처럼 다소는 주민들의 부유함으로 이름난 도시가 되었다.
다소는 또한 유명한 대학이 있는 곳이었는데, 그 명성은 당시 그 밖에 존재하던 유일한 대학들인 아덴과 알렉산드리아의 대학들보다도 높았다. 사울은 이곳에서 태어나 청년기를 보냈으며, 틀림없이 고향 도시가 제공할 수 있는 최상의 교육을 받았을 것이다. 그의 아버지는 유대인 가운데 가장 엄격한 분파에 속한 바리새인이었고, 베냐민 지파 출신으로 순수한 유대인의 혈통을 지닌 사람이었다(행 23:6; 빌 3:5). 그의 어머니에 관해서는 알려진 것이 없다. 그러나 경건한 여인이었으며, 남편과 뜻을 같이하여 아들의 성품을 형성하는 데 어머니로서 온 힘을 다해 영향을 끼쳤다고 결론 내릴 만한 이유가 있다. 그리하여 그는 훗날 자신이 어려서부터 “율법의 의로는 흠이 없는 자”였다고 말할 수 있었다(빌 3:6).
그의 누이와 누이의 아들에 관한 기록이 있으며(행 23:16), 다른 친척들에 관한 기록도 있다(롬 16:7, 11, 12). 그의 아버지는 유대인이었지만 로마 시민이었다. 그가 어떻게 이 특권을 얻었는지는 알려져 있지 않다. “그것은 돈으로 살 수도 있었고, 국가에 탁월한 공을 세워 얻을 수도 있었으며, 그 밖의 여러 방법으로 취득할 수도 있었다. 어쨌든 그의 아들은 태어날 때부터 시민이었다. 그것은 귀중한 특권이었고, 바울에게 크게 유용한 것으로 드러날 것이었다. 다만 그의 아버지가 아들에게 그 특권을 사용하기 바랐으리라고 생각할 만한 방식으로 사용되지는 않았다.” 이 청년에게 가장 자연스러운 진로는 아마 상인이 되는 것이었을 것이다. “그러나 그가……대학에 가서 랍비가 되어야 한다는 결정이 내려졌다. 랍비란 곧 사역자와 교사와 율법가를 한 몸에 겸한 사람이었다.”
그러나 유대인의 관습에 따라 그는 성직을 위한 보다 직접적인 준비에 들어가기 전에 생업의 기술을 배웠다. 그가 익힌 기술은 염소털 천으로 장막을 만드는 일이었는데, 이는 다소에서 가장 흔한 직업 가운데 하나였다.
기초 교육을 마친 사울은 아마 열세 살쯤 되었을 때 율법을 배우는 학생으로 예루살렘의 큰 유대교 경전 학교에 보내졌다. 그곳에서 그는 유명한 랍비 가말리엘의 제자가 되었으며, 여러 해 동안 성경과 랍비들이 연구하던 성경에 관한 수많은 문제를 면밀히 공부하였다. 부지런히 공부하던 이 여러 해 동안 그는 그 큰 도시의 악덕에 물들지 않고 “범사에 양심을 따라” 살았다.
학업 기간을 마친 뒤 그는 아마 예루살렘을 떠나 다소로 갔을 것이며, 그곳의 어느 회당과 관계된 일을 몇 년 동안 했을 수도 있다. 그러나 우리 주님께서 죽으신 지 얼마 지나지 않아 그가 다시 예루살렘에 와 있었음을 보게 된다. 이제 그는 이곳에서 십자가 처형에 관한 상세한 내용과 “나사렛 사람들”이라는 새로운 분파가 일어난 일을 알게 되었다.
오순절 이후 약 2년 동안 기독교는 예루살렘에서 조용히 그 영향력을 넓혀 가고 있었다. 마침내 일곱 집사 가운데 한 사람인 스데반이 예수께서 메시야이심을 더욱 공개적이고 적극적으로 증거하였으며, 이 일로 유대인들 사이에 큰 소동이 일어나고 회당들에서 많은 논쟁이 벌어졌다. 스데반과 그리스도의 추종자들 전반에 대한 핍박이 일어났으며, 다소의 사울은 여기에 두드러지게 가담하였다. 이때 그는 아마 대산헤드린의 일원이었을 것이며, 당시 관원들이 기독교를 근절하려고 벌인 격렬한 핍박의 적극적인 지도자가 되었다.
그러나 이 핍박 역시 그 목적을 이루지 못하였다. “흩어진 사람들이 두루 다니며 복음의 말씀을 전할새.” 이로 인해 핍박자의 분노는 더욱 맹렬하게 타올랐다. 도망한 사람들이 다메섹으로 피신했다는 소식을 듣고, 그는 대제사장에게서 그곳으로 가서 핍박을 계속하도록 권한을 부여하는 공문을 받았다. 이는 약 130마일에 달하는 긴 여행으로, 아마 엿새가 걸렸을 것이다. 그동안 그는 몇몇 수행원과 함께 “위협과 살기가 등등하여” 줄곧 앞으로 나아갔다. 그러나 그의 생애의 전환점이 가까이 와 있었다. 여행의 마지막 구간에 이르러 다메섹이 시야에 들어왔다. 그와 동행자들이 짐승을 타고 가던 중, 갑자기 한낮에 찬란한 빛이 그들 주위를 비추었고, 사울은 두려움에 사로잡혀 땅에 엎드러졌다. 그의 귀에 “사울아 사울아 네가 어찌하여 나를 핍박하느냐” 하는 음성이 들렸다. 부활하신 구주께서 영화롭게 되신 인성을 입고 그곳에 계셨다. 충격에 사로잡힌 핍박자가 “주여 뉘시오니이까” 하고 다급히 묻자, 그분은 “나는 네가 핍박하는 예수라” 하고 말씀하셨다(행 9:5; 22:8; 26:15).
이것이 그의 회심의 순간이었으며, 그의 온 생애에서 가장 엄숙한 순간이었다. 눈부신 빛으로 앞을 보지 못하게 된 그를(행 9:8) 동행자들이 성안으로 인도하였다. 그는 그곳에서 사흘 동안 깊은 생각에 잠겨 먹지도 마시지도 않았다(9:11). 다메섹에 살던 제자 아나니아는 사울에게 일어난 변화를 환상으로 알게 되었으며, 그의 눈을 뜨게 하고 침례를 베풀어 기독교 교회 안으로 받아들이도록 그에게 보냄을 받았다(9:11-16). 이제 그의 삶의 목적 전체가 영구히 바뀌었다.
회심 직후 그는 아라비아의 외딴 곳으로 물러갔는데(갈 1:17), 아마 “아라비아에 있는 시내산”이었을 것이다. 이는 아마도 자신에게 주어진 놀라운 계시를 경건히 연구하고 묵상하기 위해서였을 것이다. “이 아라비아 방문 위에는 짙은 어둠의 장막이 드리워져 있다. 그가 다녔던 곳들의 풍경, 그곳에 있는 동안 그가 몰두했던 생각과 일들, 그의 이후 생애 전체의 방향을 형성했음이 틀림없는 이 중대한 시기의 모든 사정에 관하여 알려진 것은 전혀 없다. 바울은 ‘곧……아라비아로 갔다’고 말한다. 역사가도 이 사건을 그냥 지나간다[행 9:23과 왕상 11:38, 39 비교]. 이것은 사도의 역사 가운데 신비로운 멈춤이며, 긴장 속에 머무는 한순간이자, 그의 활발한 선교 생활의 격렬한 폭풍을 예고하는 숨 막히는 고요이다.” 3년 후 다메섹으로 돌아온 그는 “예수의 이름으로 담대히” 복음을 전하기 시작하였으나(행 9:27), 곧 유대인들을 피하여 도망하지 않을 수 없어(9:25; 고후 11:33) 예루살렘으로 갔다. 그는 그곳에서 3주 동안 머물렀으나, 다시 핍박을 피해 달아나야 했다(행 9:28, 29). 이제 그는 고향 다소로 돌아갔으며(갈 1:21), 그곳에서 아마 약 3년 동안 그의 행적은 우리 시야에서 사라진다. 이방인들에게 복음을 전하는 위대한 평생의 사역에 들어갈 때가 아직 이르지 않았던 것이다.
마침내 수리아의 수도 안디옥이 활발한 기독교 활동의 무대가 되었다. 그곳에서 복음은 확고히 뿌리를 내렸고, 그리스도의 사역은 번성하였다. 안디옥의 사역을 감독하도록 예루살렘에서 파송된 바나바(해당 항목 참조)는 그 일이 혼자 감당하기에 벅차다는 것을 깨닫고, 사울을 기억하여 그를 찾으러 다소로 떠났다. 사울은 이렇게 자신에게 주어진 부름에 기꺼이 응하여 안디옥으로 내려왔으며, 그곳은 “일 년간” 그의 사역의 무대가 되었고, 그 사역은 큰 성공을 거두었다. 이제 제자들이 처음으로 “그리스도인”이라 일컬음을 받게 되었다(행 11:26).
이제 안디옥 교회는 이방인들에게 선교사들을 보내기로 하였고, 사울과 바나바가 이 일을 위해 택함을 받았으며, 요한 마가가 수행원으로 동행하게 되었다. 이것은 교회 역사에서 중대한 전환점이었다. 이제 제자들은 “너희는 온 천하에 다니며 만민에게 복음을 전파하라” 하신 주님의 명령을 실행하기 시작하였다.
이 세 선교사는 제1차 선교 여행을 떠났다. 그들은 안디옥의 항구 실루기아에서 배를 타고 남서쪽으로 약 80마일 떨어진 구브로로 건너갔다. 이곳 바보에서 로마 총독 서기오 바울이 회심하였으며, 이제 사울이 앞장서게 되었고 그 뒤로는 줄곧 바울이라 불렸다. 선교사들은 이제 본토로 건너간 다음, 케스트루스강을 따라 6, 7마일쯤 올라가 버가에 이르렀다(행 13:13). 그곳에서 요한 마가는 사역을 버리고 예루살렘으로 돌아갔다. 그 뒤 두 사람은 밤빌리아와 비시디아와 루가오니아를 지나 내륙으로 약 100마일을 나아갔다. 이 여행에서 언급되는 도시들은 비시디아 안디옥과 이고니온, 루스드라, 더베이다. 비시디아 안디옥에서는 기록으로 남아 있는 바울의 첫 설교가 행해졌다(13:16-51; 10:30-43 비교). 그들은 같은 길로 되돌아가 자신들이 얻은 회심자들을 만나 격려하고, 각 성에서 장로들을 세워 모인 교회들을 돌보게 하였다. 버가에서는 배를 타고 자신들이 출발했던 안디옥으로 곧장 돌아갔다.
안디옥에서 “오래” 머문 뒤, 아마 주후 50년이나 51년 무렵에 이방인들과 모세의 율법 사이의 관계를 두고 그곳 교회에서 큰 논쟁이 일어났다. 이 문제의 해결을 얻기 위해 바울과 바나바는 예루살렘 교회와 의논할 대표로 파송되었다. 그곳에서 열린 공의회 곧 교회 회의는(행 15장) 유대주의자들의 입장에 반대하는 결정을 내렸다. 대표들은 유다와 실라를 동반하고 공의회의 결의문을 가지고 안디옥으로 돌아왔다.
안디옥에서 잠시 쉰 뒤 바울이 바나바에게 말하였다. “우리가 주의 말씀을 전한 각 성으로 다시 가서 형제들이 어떠한가 방문하자.” 마가는 다시 그들과 동행하기를 원하였으나, 바울은 그가 가는 것을 허락하지 않았다. 바나바는 마가를 데리고 가기로 굳게 결심하였고, 그리하여 그와 바울 사이에 심한 다툼이 일어났다. 그들은 갈라섰고 다시는 만나지 않았다. 그러나 바울은 훗날 바나바를 존중하여 말하며, 마가에게 로마에 있는 자신에게로 오도록 사람을 보낸다(골 4:10; 딤후 4:11).
바울은 바나바 대신 실라를 데리고 주후 51년경 제2차 선교 여행을 시작하였다. 이번에는 육로로 가서 아시아에 이미 세운 교회들을 다시 방문하였다. 그러나 그는 “그 너머 지역들”로 들어가기를 갈망하여 브루기아와 갈라디아를 거쳐 계속 나아갔다(16:6). 자신의 뜻과는 달리, 그는 어떤 육체의 질병 때문에 갈라디아(해당 항목 참조)에 머물러야 했다(갈 4:13, 14). 이제 흑해 연안에 있는 인구가 많은 속주 비두니아가 그의 앞에 놓여 있었고, 그는 그곳으로 들어가기를 원하였다. 그러나 길이 막혔고, 성령께서 어떤 방식으로 그를 다른 방향으로 인도하셔서 마침내 에게해 연안으로 내려가 소아시아 북서 해안의 드로아에 이르렀다(행 16:8). 안디옥에서 드로아에 이르는 이 긴 여행에 관해서는 갈라디아서에 나오는 몇몇 언급 외에는 아무 기록도 없다(4:13).
그가 앞으로 어디로 가야 할지에 관한 하나님의 뜻의 지시를 기다리며 드로아에 머물고 있을 때, 밤의 환상 가운데 맞은편 마게도냐 해안에서 온 한 사람이 자기 앞에 서 있는 것을 보았으며, “건너와서 우리를 도우라” 하고 부르짖는 소리를 들었다(행 16:9). 바울은 이 환상에서 주님께서 보내신 말씀을 알아보고, 바로 다음 날 자신과 유럽 사이를 가로막고 있던 헬레스폰투스 해협을 배로 건너 서방 세계에 복음의 소식을 전하였다. 마게도냐에서는 빌립보와 데살로니가와 베뢰아에 교회들이 세워졌다. 이 속주를 떠난 바울은 “천재와 명성의 낙원”인 아가야로 들어갔다. 그는 아덴에 이르렀으나, 아마 잠시 머문 뒤 그곳을 떠났을 것이다(17:17-31). 아덴 사람들은 냉담한 경멸로 그를 대하였고, 그는 그 도시를 다시 방문하지 않았다. 그는 아가야의 로마 행정부가 있는 고린도로 건너가 1년 반 동안 머물며 큰 성과를 거두었다. 고린도에 있는 동안 그는 데살로니가 교회에 보내는 두 서신, 곧 사도로서 쓴 최초의 편지들을 기록한 다음, 예루살렘에서 오순절 절기를 지킬 때에 맞추어 도착하려고 수리아로 향하는 배에 올랐다. 아굴라와 브리스길라가 동행하였는데, 그는 13일이나 15일의 항해 뒤에 들른 에베소에 그들을 남겨 두었다. 그는 가이사랴에 상륙하여 예루살렘으로 올라갔으며, 그곳에서 “교회의 안부를 물은” 뒤 절기를 지키고 안디옥으로 떠나 그곳에서 “얼마 있다가” 다시 길을 나섰다(행 18:20-23).
그 뒤 그는 제3차 선교 여행을 시작하였다. 소아시아의 “윗지방”(더 동쪽에 있는 지역들)을 육로로 여행하여 마침내 에베소에 이르렀으며, 그곳에서 무려 3년 동안 머물면서 그리스도의 사역에 끊임없이 힘썼다. “당시 이 도시는 지중해의 리버풀이었다. 이곳에는 훌륭한 항구가 있었으며, 당시 열국의 큰길이었던 바다의 교역이 그 항구에 집중되었다. 리버풀 배후에 랭커셔의 큰 도시들이 있듯이, 에베소의 배후와 주변에도 요한계시록의 교회들에 보내는 서신에서 에베소와 함께 언급되는 서머나, 버가모, 두아디라, 사데, 빌라델비아, 라오디게아와 같은 도시들이 있었다. 에베소는 막대한 부를 지닌 도시였으며, 온갖 쾌락에 빠져 있었다. 그 극장들과 경주장의 명성은 온 세계에 알려져 있었다”(스토커의 『성 바울의 생애』). 이곳에서 사도에게 “광대하고 공효를 이루는 문”이 열렸다. 그의 동역자들은 그를 도와 골로새와 라오디게아를 비롯하여 자신들이 갈 수 있는 다른 곳들에 복음을 전하였다.
에베소를 떠나기 직전 사도는 고린도전서(해당 항목 참조)를 기록하였다. 자신들이 만드는 작은 신상들의 거래가 위태로워진 은장색들이(데메드리오 항목 참조) 바울을 대적하는 소요를 일으켰고, 그는 그 도시를 떠나 드로아로 갔다(고후 2:12). 얼마 뒤 그곳에서 디도를 만나려고 마게도냐로 갔다. 이곳에서 그는 디도가 고린도에서 가져온 소식에 따라 그 교회에 보내는 두 번째 서신을 기록하였다. 그는 아마 여름과 가을의 대부분을 마게도냐에서 보내며 그곳의 교회들, 특히 빌립보와 데살로니가와 베뢰아의 교회들을 방문하였을 것이다. 아마 내륙으로 들어가 아드리아해 연안까지 이르렀을 것이다(롬 15:19). 그 뒤 헬라에 와서 석 달을 머물렀는데, 아마 그 기간의 대부분을 고린도에서 보냈을 것이다(행 20:2). 이 도시에 머무는 동안 그는 갈라디아서와 위대한 로마서를 기록하였다. 석 달이 끝나자 그는 아가야를 떠나 마게도냐로 갔고, 그곳에서 소아시아로 건너가 밀레도에 들렀다. 그곳에서 자신을 만나러 오도록 사람을 보내 청한 에베소의 장로들에게 말씀을 전한 다음(행 20:17), 두로로 향하는 배를 타고 마침내 예루살렘에 도착하였으니, 아마 주후 58년 봄이었을 것이다.
예루살렘에 머물던 중 오순절 절기에 그는 성전에서 유대인 폭도들에게 거의 죽임을 당할 뻔하였다(성전, 헤롯의 항목 참조). 로마 천부장이 그들의 폭력에서 그를 구해 내었고, 그는 죄수의 몸으로 가이사랴에 이송되었다. 그곳에서 여러 사정으로 인해 헤롯의 관정에 2년 동안 갇혀 있었다(행 23:35). “바울은 엄중한 감금 상태에 있지는 않았다. 적어도 그가 구금된 병영 안에서는 돌아다닐 수 있었다. 우리는 그가 그곳 지중해 가장자리의 성벽 위를 거닐며, 푸른 바다 너머 마게도냐와 아가야와 에베소 쪽을 그리운 눈길로 바라보는 모습을 상상할 수 있다. 그곳들에서는 그의 영적 자녀들이 그를 애타게 기다리고 있었으며, 어쩌면 그의 임재가 절실히 필요한 위험에 직면하고 있었을 것이다. 이처럼 그의 활동을 가로막고 열정적인 일꾼을 무활동에 처하게 한 것은 신비로운 섭리였다. 그러나 이제 우리는 그 이유를 알 수 있다. 바울에게는 휴식이 필요하였다. 20년 동안 쉬지 않고 복음을 전한 뒤, 그에게는 경험의 수확을 거두어들일 여유가 필요하였다……이 2년 동안 그는 아무것도 쓰지 않았다. 그때는 내면의 정신 활동과 조용한 진보의 시기였다”(스토커의 『성 바울의 생애』).
이 2년이 끝날 무렵 벨릭스(해당 항목 참조)의 뒤를 이어 보르기오 베스도가 팔레스타인의 총독이 되었고, 사도는 그의 앞에서 다시 심문을 받았다. 그러나 이 중대한 시점에서 로마 시민의 특권을 주장하는 것이 옳다고 판단한 그는 황제에게 상소하였다(행 25:11). 그러한 상소는 무시될 수 없었으므로, 바울은 곧 “아구사도대”의 백부장 율리오라는 사람의 책임 아래 로마로 보내졌다. 길고 위험한 항해 끝에 그는 마침내 아마 주후 61년 이른 봄에 제국의 수도에 도착하였다. 이곳에서 그는 군인의 지속적인 감시를 받으면서 자신이 얻은 셋집에 거주하도록 허락받았다. 이러한 특전이 허락된 것은 틀림없이 그가 로마 시민이었고, 따라서 재판 없이 감옥에 넣을 수 없었기 때문일 것이다. 바울을 지키는 군인들은 물론 자주 교대하였으므로, 그는 이 “온 이태” 동안 많은 군인에게 복음을 전할 기회를 얻었다. 그리하여 진리에 대한 관심이 시위대 안에, 심지어 가이사의 집안에까지 퍼지는 복된 결과가 있었다(빌 1:13). 유대인과 이방인을 막론하고 간절히 진리를 구하는 많은 사람이 그의 거처를 찾아왔으며(행 28:23, 30, 31), 이처럼 그의 투옥은 “도리어 복음의 진보”가 되었다. 그의 “셋집”은 온 도시에 퍼져 나가는 은혜로운 영향력의 중심지가 되었다. 유대인의 전승에 따르면, 그 집은 폼페이우스 시대부터 오늘날까지 로마의 유대인 거주지로 이어져 온 오늘날의 게토 가장자리에 있었다고 한다. 이 기간에 사도는 골로새서, 에베소서, 빌립보서, 빌레몬서를 기록하였으며, 아마 히브리서도 기록하였을 것이다.
이 첫 번째 투옥은 마침내 바울이 무죄 판결을 받음으로 끝났는데, 아마 그를 고발할 증인들이 출두하지 않았기 때문이었을 것이다. 그는 다시 선교 사역에 나섰으며, 아마 서유럽과 동유럽 및 소아시아를 방문하였을 것이다. 이 자유의 기간 동안 그는 디모데전서와 디도서를 기록하였다. 그가 석방된 해에는 로마 대화재라는 두드러진 사건이 일어났으며, 네로는 그 책임을 그리스도인들에게 돌리는 것이 좋겠다고 생각하였다. 이제 그리스도인들에 대한 맹렬한 핍박이 일어났다. 바울은 붙잡혀 다시 죄수의 몸으로 로마에 이송되었다. 이 투옥 기간에 그는 아마 자신이 마지막으로 쓴 서신인 디모데후서를 기록하였을 것이다. “그가 다시 네로의 법정에 섰으며, 이번에는 기소가 무너지지 않았다는 데에는 거의 의심의 여지가 없다. 온 역사를 통틀어 네로의 법정에 선 바울의 이 장면보다 인간 삶의 아이러니를 더 놀랍게 보여 주는 예는 없다. 황제의 자주색 옷을 입고 재판석에 앉아 있는 사람은 악한 세상에서 가장 악하고 가장 비열한 존재라는 지위에 오른 자였다. 온갖 죄악으로 더럽혀진 자였으며, 이름을 붙일 수 있는 악덕과 차마 이름을 붙일 수 없는 악덕에까지 온 존재가 깊이 젖어 있어서, 당시 어떤 사람이 말했듯이 그의 몸과 영혼은 진흙과 피의 혼합물에 불과하였다. 한편 피고석에는 세상이 지닌 가장 훌륭한 사람이 서 있었으니, 사람들의 유익과 하나님의 영광을 위해 수고하느라 그의 머리카락은 희어져 있었다. 재판은 끝났다. 바울은 유죄 판결을 받고 사형 집행인에게 넘겨졌다. 그는 가장 천한 폭도들의 무리가 뒤따르는 가운데 성 밖으로 끌려 나갔다. 죽음의 장소에 이르자 그는 형틀 곁에 무릎을 꿇었다. 참수형을 집행하는 자의 도끼가 햇빛에 번쩍이며 내려쳤고, 세계의 사도의 머리가 흙먼지 속으로 굴러 떨어졌다.” 이는 아마 주후 66년으로, 예루살렘이 함락되기 4년 전이었다.
영문 원문·다른 사전 펼치기
[Easton]
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, “touching the righteousness which is in the law, blameless” (Phil. 3:6).
We read of his sister and his sister’s son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. “It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it.” Perhaps the most natural career for the youth to follow was that of a merchant. “But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one.”
According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats’ hair cloth, a trade which was one of the commonest in Tarsus.
His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived “in all good conscience,” unstained by the vices of that great city.
After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the “Nazarenes.”
For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.
But the object of this persecution also failed. “They that were scattered abroad went everywhere preaching the word.” The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, “breathing out threatenings and slaughter.” But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, “Saul, Saul, why persecutest thou me?” The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, “Who art thou, Lord?” he said, “I am Jesus whom thou persecutest” (Acts 9:5; 22:8; 26:15).
This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed.
Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of “Sinai in Arabia,” for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. “A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. ‘Immediately,’ says St. Paul, ‘I went away into Arabia.’ The historian passes over the incident [comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle’s history, a breathless calm, which ushers in the tumultuous storm of his active missionary life.” Coming back, after three years, to Damascus, he began to preach the gospel “boldly in the name of Jesus” (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles.
At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for “a whole year” became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called “Christians” (Acts 11:26).
The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master’s command: “Go ye into all the world, and preach the gospel to every creature.”
The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out.
After remaining “a long time”, probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.
After a short rest at Antioch, Paul said to Barnabas: “Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.” Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).
Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into “regions beyond,” and still went forward through Phrygia and Galatia (16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Gal. 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13).
As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, “Come over, and help us” (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, “the paradise of genius and renown.” He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having “saluted the church” there, and kept the feast, he left for Antioch, where he abode “some time” (Acts 18:20-23).
He then began his third missionary tour. He journeyed by land in the “upper coasts” (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. “This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide” (Stalker’s Life of St. Paul). Here a “great door and effectual” was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.
Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58.
While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See TEMPLE, HEROD’S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod’s praetorium (Acts 23:35). “Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress” (Stalker’s Life of St. Paul).
At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the “Augustan cohort.” After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these “two whole years,” and with the blessed result of spreading among the imperial guards, and even in Caesar’s household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment “turned rather to the furtherance of the gospel,” and his “hired house” became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.
This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. “There can be little doubt that he appered again at Nero’s bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner’s dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman’s axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust” (probably A.D. 66), four years before the fall of Jerusalem.
[Smith]
(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philemon 3:5) and a Pharisee, (Acts 23:6) that Paul had acquired by some means the Roman franchise (“I was free born,”) (Acts 22:23) and that he was settled in Tarsus. At Tarsus he must have learned to use the Greek language with freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of “tent-maker,” (Acts 18:3) at which he afterward occasionally wrought with his own hands. There was a goat’s-hair cloth called cilicium manufactured in Cilicia, and largely used for tents, Saul’s trade was probably that of making tents of this hair cloth. When St. Paul makes his defence before his countrymen at Jerusalem, (Acts 22:1) ... he tells them that, though born in Tarsus he had been “brought up” in Jerusalem. He must therefore, have been yet a boy when was removed, in all probability for the sake of his education, to the holy city of his fathers. He learned, he says, at the feet of Gamaliel.” He who was to resist so stoutly the usurpations of the law had for his teacher one of the most eminent of all the doctors of the law. Saul was yet “a young man,” (Acts 7:58) when the Church experienced that sudden expansion which was connected with the ordaining of the seven appointed to serve tables, and with the special power and inspiration of Stephen. Among those who disputed with Stephen were some “of them of Cilicia.” We naturally think of Saul as having been one of these, when we find him afterward keeping the clothes of those suborned witnesses who, according to the law, (17:7) were the first to cast stones at Stephen. “Saul,” says the sacred writer significantly “was consenting unto his death.” Saul’s conversion . A.D. 37.—The persecutor was to be converted. Having undertaken to follow up the believers “unto strange cities.” Saul naturally turned his thoughts to Damascus. What befell him as he journeyed thither is related in detail three times in the Acts, first by the historian in his own person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St. Luke’s statement is to be read in (Acts 9:3-19) where, however, the words “it is hard for thee to kick against the pricks,” included in the English version, ought to be omitted (as is done in the Revised Version). The sudden light from heaven; the voice of Jesus speaking with authority to his persecutor; Saul struck to the ground, blinded, overcome; the three-days suspense; the coming of Ananias as a messenger of the Lord and Saul’s baptism,—these were the leading features at the great event, and in these we must look for the chief significance of the conversion. It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply that he was occupied in this work, with increasing vigor, for “many days,” up to the time when imminent danger drove him from Damascus. From the Epistle to the Galatians, (Galatians 1:17,18) we learn that the many days were at least a good part of “three years,” A.D. 37-40, and that Saul, not thinking it necessary to procure authority to teach from the apostles that were before him, went after his conversion to Arabia, and returned from thence to us. We know nothing whatever of this visit to Arabia; but upon his departure from Damascus we are again on a historical ground, and have the double evidence of St. Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of the city that he might not escape from them. Knowing this, the disciples took him by night and let him down in a basket from the wall. Having escaped from Damascus, Saul betook himself to Jerusalem (A.D. 40), and there “assayed to join himself to the disciples; but they were all afraid of him, and believed not he was a disciple.” Barnabas’ introduction removed the fears of the apostles, and Saul “was with them coming in and going out at Jerusalem.” But it is not strange that the former persecutor was soon singled out from the other believers as the object of a murderous hostility. He was, therefore, again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus. Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him to Antioch. There they labored together unremittingly for a whole year.” All this time Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia, with Cyprus, with all the neighboring countries. The Church was pregnant with a great movement, and time of her delivery was at hand. Something of direct expectation seems to be implied in what is said of the leaders of the Church at Antioch, that they were “ministering to the Lord and fasting,” when the Holy Ghost spoke to them: “Separate me Barnabas and Saul for the work whereunto I have called them.” Everything was done with orderly gravity in the sending forth of the two missionaries. Their brethren after fasting and prayer, laid their hands on them, and so they departed. The first missionary journey. A.D. 45-49.—As soon as Barnabas and Saul reached Cyprus they began to “announce the word of God,” but at first they delivered their message in the synagogues of the Jews only. When they had gone through the island, from Salamis to Paphos, they were called upon to explain their doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Saul’s name was now changed to Paul, and he began to take precedence of Barnabas. From Paphos “Paul and his company” set sail for the mainland, and arrived at Perga in Pamphylia. Here the heart of their companion John failed him, and he returned to Jerusalem. From Perga they travelled on to a place obscure in secular history, but most memorable in the history of the Kingdom of Christ—Antioch in Pisidia. Rejected by the Jews, they became bold and outspoken, and turned from them to the Gentiles. At Antioch now, as in every city afterward, the unbelieving Jews used their influence with their own adherents among the Gentiles to persuade the authorities or the populace to persecute the apostles and to drive them from the place. Paul and Barnabas now travelled on to Iconium where the occurrences at Antioch were repeated, and from thence to the Lycaonian country which contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked them, and they allowed themselves to be persuaded into hostility be Jews who came from Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed him. He recovered, however as the disciples were standing around him, and went again into the city. The next day he left it with Barnabas, and went to Derbe, and thence they returned once more to Lystra, and so to Iconium and Antioch. In order to establish the churches after their departure they solemnly appointed “elders” in every city. Then they came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where they related the successes which had been granted to them, and especially the opening of the door of faith to the Gentiles.” And so the first missionary journey ended. The council at Jerusalem.—Upon that missionary journey follows most naturally the next important scene which the historian sets before us—the council held at Jerusalem to determine the relations of Gentile believers to the law of Moses. (Acts 15:1-29; Galatians 2) Second missionary journey . A.D. 50-54.—The most resolute courage, indeed, was required for the work to which St. Paul was now publicly pledged. He would not associate with himself in that work one who had already shown a want of constancy. This was the occasion of what must have been a most painful difference between him and his comrade in the faith and in past perils, Barnabas. (Acts 15:35-40) Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here they find Timotheus, who had become a disciple on the former visit of the apostle. Him St. Paul took and Circumcised. St. Luke now steps rapidly over a considerable space of the apostle’s life and labors. “They went throughout Phrygia and the region of Galatia.” (Luke 16:6) At this time St. Paul was founding “the churches of Galatia.” (Galatians 1:2) He himself gives some hints of the circumstances of his preaching in that region, of the reception he met with, and of the ardent though unstable character of the people. (Galatians 4:13-15) Having gone through Phrygia and Galatia, he intended to visit, the western coast; but “they were forbidden by the Holy Ghost to preach the “word” there. Then, being on the borders of Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of Jesus “suffered them not,” so they passed by Mysia and came down to Troas. St. Paul saw in a vision a man of Macedonia, who besought him, saying, “Come over into Macedonia and help us.” The vision was at once accepted as a heavenly intimation; the help wanted, by the Macedonians was believed to be the preaching of the gospel. It is at this point that the historian, speaking of St. Paul’s company, substitutes “we” for “they.” He says nothing of himself we can only infer that St. Luke, to whatever country he belonged, became a companion of St. Paul at Troas. The party thus reinforced, immediately set sail from Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at Philippi. (Acts 18:13,14) At Philippi Paul and Silas were arrested, beaten and put in prison, having cast out the spirit of divination from a female slave who had brought her masters much gain by her power. This cruel wrong was to be the occasion of a signal appearance of the God of righteousness and deliverance. The narrative tells of the earthquake, the jailer’s terror, his conversion and baptism. (Acts 16:26-34) In the morning the magistrates sent word to the prison that the men might be let go; but Paul denounced plainly their unlawful acts, informing them moreover that those whom they had beaten and imprisoned without trial; were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling themselves. They came and begged them to leave the city. Paul and Silas consented to do so, and, after paying a visit to “the brethren” in the house of Lydia, they departed. Leaving St. Luke, and perhaps Timothy for a short time at Philippi, Paul and Silas travelled through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged Jason himself and some other brethren before the magistrates. After these signs of danger the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here they found the Jews more noble than those at Thessalonica had been. Accordingly they gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it, sent emissaries to stir up the people, and it was thought best that Paul should himself leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with St. Paul as far as Athens, where they left him carrying back a request to Silas and Timothy that they would speedily join him. Here the apostle delivered that wonderful discourse reported in (Acts 17:22-31) He gained but few converts at Athens, and soon took his departure and went to Corinth. He was testifying with unusual effort and anxiety when Silas and Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing of the First Epistle to the Thessalonians. The two epistles to the Thessalonians—and these alone—belong to the present missionary journey. They were written from Corinth A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the Jews with great earnestness, but with little success. Corinth was the chief city of the province of Achaia, and the residence of the proconsul. During St. Paul stay the proconsular office was held by Gallio, a brother of the philosopher Seneca. Before him the apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to bear upon him as an innovator in religion. But Gallio perceived at once, before Paul could “open his mouth” to defend himself, that the movement was due to Jewish prejudice, and refused to go into the question. Then a singular scene occurred. The Corinthian spectators, either favoring Paul or actuated only by anger against the Jews, seized on the principal person of those who had brought the charge, and beat him before the judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle therefore, was not allowed to be “hurt,” and remained some time longer at Corinth unmolested. Having been the instrument of accomplishing this work, Paul departed for Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair at Cenchreae, in fulfillment of a vow. (Acts 18:18) Paul paid a visit to the synagogue at Ephesus, but would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to Jerusalem, spring, A.D. 54, and “saluted the church.” It is argued, from considerations founded on the suspension of navigation during the winter months, that the festival was probably the Pentecost. From Jerusalem the apostle went almost immediately down to Antioch, thus returning to the same place from which he had started with Silas. Third missionary journey, including the stay at Ephesus . A.D. 54-58. (Acts 18:23; Acts 21:17)—The great epistles which belong to this period, those to the Galatians, Corinthians and Romans, show how the “Judaizing” question exercised at this time the apostle’s mind. St. Paul “spent some time” at Antioch, and during this stay as we are inclined to believe, his collision with St. Peter (Galatians 2:11-14) took place. When he left Antioch, he “went over all the country of Galatia and Phrygia in order, strengthening all the disciples,” and giving orders concerning the collection for the saints. (1 Corinthians 18:1) It is probable that the Epistle to the Galatians was written soon after this visit—A.D. 56-57. This letter was in all probability sent from Ephesus. This was the goal of the apostle’s journeyings through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he entered upon his usual work. He went into the synagogue, and for three months he spoke openly, disputing and persuading concerning “the kingdom of God.” At the end of this time the obstinacy and opposition of some of the Jews led him to give up frequenting the synagogue, and he established the believers as a separate society meeting “in the school of Tyrannus.” This continued for two years. During this time many things occurred of which the historian of the Acts chooses two examples, the triumph over magical arts and the great disturbance raised by the silversmiths who made shrines Diana—among which we are to note further the writing of the First Epistle to the Corinth A.D. 57. Before leaving Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D. 57, and sent it by the hands of Titus and two other brethren to Corinth. After writing this epistle, St. Paul travelled throughout Macedonia, perhaps to the borders of Illyricum, (Romans 15:19) and then went to Corinth. The narrative in the Acts tells us that “when he had gone over those parts (Macedonia), and had given them much exhortation he came into Greece, and there abode three months.” (Acts 20:2,3) There is only one incident which we can connect with this visit to Greece, but that is a very important one—the writing of his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth appears from passages in the epistle itself and has never been doubted. The letter is a substitute for the personal visit which he had longed “for many years” to pay. Before his departure from Corinth, St. Paul was joined again by St. Luke, as we infer from the change in the narrative from the third to the first person. He was bent on making a journey to Jerusalem, for a special purpose and within a limited time. With this view he was intending to go by sea to Syria. But he was made aware of some plot of the Jews for his destruction, to be carried out through this voyage; and he determined to evade their malice by changing his route. Several brethren were associated with him in this expedition, the bearers no doubt, of the collections made in all the churches for the poor at Jerusalem. These were sent on by sea, and probably the money with them, to Troas, where they were to await Paul. He, accompanied by Luke, went northward through Macedonia. Whilst the vessel which conveyed the rest of the party sailed from Troas to Assos, Paul gained some time by making the journey by land. At Assos he went on board again. Coasting along by Mitylene, Chios, Samos and Trogyllium, they arrived at Miletus. At Miletus, however there was time to send to Ephesus, and the elders of the church were invited to come down to him there. This meeting is made the occasion for recording another characteristic and representative address of St. Paul. (Acts 20:18-35) The course of the voyage from Miletas was by Coos and Rhodes to Patara, and from Patara in another vessel past Cyprus to Tyre. Here Paul and his company spent seven days. From Tyre they sailed to Ptolemais, where they spent one day, and from Ptolemais proceeded, apparently by land, to Caesarea. They now “tarried many days” at Caesarea. During this interval the prophet Agabus, (Acts 11:28) came down from Jerusalem, and crowned the previous intimations of danger with a prediction expressively delivered. At this stage a final effort was made to dissuade Paul from going up to Jerusalem, by the Christians of Caesarea and by his travelling companions. After a while they went up to Jerusalem and were gladly received by the brethren. This is St. Paul’s fifth an last visit to Jerusalem. St. Paul’s imprisonment: Jerusalem . Spring, A.D. 58.—He who was thus conducted into Jerusalem by a company of anxious friends had become by this time a man of considerable fame among his countrymen. He was widely known as one who had taught with pre-eminent boldness that a way into God’s favor was opened to the Gentiles, and that this way did not lie through the door of the Jewish law. He had thus roused against himself the bitter enmity of that unfathomable Jewish pride which was almost us strong in some of those who had professed the faith of Jesus as in their unconverted brethren. He was now approaching a crisis in the long struggle, and the shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He came “ready to die for the name of the Lord Jesus,” but he came expressly to prove himself a faithful Jew and this purpose is shown at every point of the history. Certain Jews from “Asia,” who had come up for the pentecostal feast, and who had a personal knowledge of Paul, saw him in the temple. They set upon him at once, and stirred up the people against him. There was instantly a great commotion; Paul was dragged out of the temple, the doors of which were immediately shut, and the people having him in their hands, were going to kill him. Paul was rescued from the violence of the multitude by the Roman officer, who made him his own prisoner, causing him to be chained to two soldiers, and then proceeded to inquire who he was and what he had done. The inquiry only elicited confused outcries, and the “chief captain” seems to have imagined that the apostle might perhaps be a certain Egyptian pretender who recently stirred up a considerable rising of the people. The account In the (Acts 21:34-40) tells us with graphic touches how St. Paul obtained leave and opportunity to address the people in a discourse which is related at length. Until the hated word of a mission to the Gentiles had been spoken, the Jews had listened to the speaker. “Away with such a fellow from the earth,” the multitude now shouted; “it is not fit that he should live.” The Roman commander seeing the tumult that arose might well conclude that St. Paul had committed some heinous offence; and carrying him off, he gave orders that he should be forced by scourging to confess his crime. Again the apostle took advantage of his Roman citizenship to protect himself from such an outrage. The chief captain set him free from bonds, but on the next day called together the chief priests and the Sanhedrin, and brought Paul as a prisoner before them. On the next day a conspiracy was formed which the historian relates with a singular fullness of detail. More than forty of the Jews bound themselves under a curse neither to eat nor drink until they had killed Paul. The plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain, Claudius Lysias determined to send him to Caesarea to Felix, the governor or procurator of Judea. He therefor put him in charge of a strong guard of soldiers, who took him by night as far as Antipatris. From thence a smaller detachment conveyed him to Caesarea, where they delivered up their prisoner into the hands of the governor. Imprisonment at Caesarea. A.D. 58-60.—St. Paul was henceforth to the end of the period embraced in the Acts, if not to the end of his life, in Roman custody. This custody was in fact a protection to him, without which he would have fallen a victim to the animosity of the Jews. He seems to have been treated throughout with humanity and consideration. The governor before whom he was now to be tried, according to Tacitus and Josephus, was a mean and dissolute tyrant. After hearing St, Paul’s accusers and the apostle’s defence, Felix made an excuse for putting off the matter, and gave orders that the prisoner should be treated with indulgence and that his friends should be allowed free access to him. After a while he heard him again. St. Paul remained in custody until Felix left the province. The unprincipled governor had good reason to seek to ingratiate himself with the Jews; and to please them, be handed over Paul, as an untried prisoner, to his successor, Festus. Upon his arrival in the province, Festus went up without delay from Caesarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul might be brought up there for trial intending to assassinate him by the way. But Festus would not comply with their request, He invited them to follow him on his speedy return to Caesarea, and a trial took place there, closely resembling that before Felix. “They had certain questions against him,” Festus says to Agrippa, “of their own superstition (or religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to be tried there.” This proposal, not a very likely one to be accepted, was the occasion of St. Paul’s appeal to Caesar. The appeal having been allowed, Festus reflected that he must send with the prisoner a report of “the crimes laid against him.” He therefore took advantage of an opportunity which offered itself in a few days to seek some help in the matter. The Jewish prince Agrippa arrived with his sister Bernice on a visit to the new governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear Paul himself. Accordingly Paul conducted his defence before the king; and when it was concluded Festus and Agrippa, and their companions, consulted together, and came to the conclusion that the accused was guilty of nothing that deserved death or imprisonment. “Agrippa”s final answer to the inquiry of Festus was, “This man might have been set at liberty, if he had not appealed unto Caesar.” The voyage to Rome and shipwreck. Autumn, A.D. 60.—No formal trial of St. Paul had yet taken place. After a while arrangements were made to carry “Paul and certain other prisoners,” in the custody of a centurion named Julius, into Italy; and amongst the company, whether by favor or from any other reason, we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description of the voyage to Rome and the shipwreck on the Island of Melita or Malta. After a three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from which place they were carried with a fair wind to Puteoli, where they left their ship and the sea. At Puteoli they found “brethren,” for it was an important place and especially a chief port for the traffic between Alexandria and Rome; and by these brethren they were exhorted to stay a while with them. Permission seems to have been granted by the centurion; and whilst they were spending seven days at Puteoli news of the apostle’s arrival was sent to Rome. (Spring, A.D. 61.) First imprisonment of St. Paul at Rome . A.D. 61-63.—On their arrival at Rome the centurion delivered up his prisoners into the proper custody that of the praetorian prefect. Paul was at once treated with special consideration and was allowed to dwell by himself with the soldier who guarded him. He was now therefore free “to preach the gospel to them that were at Rome also;” and proceeded without delay to act upon his rule—“to the Jews first,” But as of old, the reception of his message by the Jews was not favorable. He turned, therefore, again to the Gentiles, and for two years he dwelt in his own hired house. These are the last words of the Acts. But St. Paul’s career is not abruptly closed. Before he himself fades out of our sight in the twilight of ecclesiastical tradition, we have letters written by himself which contribute some particulars to his biography. Period of the later epistles.—To that imprisonment to which St. Luke has introduced us—the imprisonment which lasted for such a tedious time, though tempered by much indulgence—belongs the noble group of letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The three former of these were written at one time, and sent by the same messengers. Whether that to the Philippians was written before or after these we cannot determine; but the tone of it seems to imply that a crisis was approaching, and therefore it is commonly regarded us the latest of the four. In this epistle St. Paul twice expresses a confident hope that before long he may be able to visit the Philippians in person. (Philemon 1:25; 2:24) Whether this hope was fulfilled or not has been the occasion of much controversy. According to the general opinion the apostle was liberated from imprisonment at the end of two years, having been acquitted by Nero A.D. 63, and left Rome soon after writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor and Spain, and during the latter part of this time wrote the letters (first epistles) to Timothy and Titus from Macedonia, A.D. 65. After these were written he was apprehended again and sent to Rome. Second imprisonment at Rome . A.D. 65-67.—The apostle appears now to have been treated not as an honorable state prisoner but as a felon, (2 Timothy 2:9) but he was allowed to write the second letter to Timothy, A.D. 67. For what remains we have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome, by Nero in the great persecutions of the Christians by that emperor, A.D. 67 or 68.
[Hitchcock]
small; little
[Nave]
–Also called SAUL Ac 8:1 ; 9:1 ; 13:9
–From the tribe of Benjamin, Ro 11:1 ; Php 3:5
–Personal appearance of 2Co 10:1 , 10 ; 11:6
–Born in the city of Tarsus Ac 9:11 ; 21:39 ; 22:3
–Educated at Jerusalem in the school of Gamaliel Ac
22:3 ; 26:4
–A zealous Pharisee Ac 22:3 ; 23:6 ; 26:5 ; 2Co 11:22 ; Ga 1:14 ; Php 3:5
–A Roman citizen Ac 16:37 ; 22:25-28
–Persecutes the Christians; present at, and gives consent to,
the stoning of Stephen Ac 7:58 ; 8:1 , 3 ; 9:1 ; 22:4
–Sent to Damascus with letters for the arrest and return to Jerusalem
of Christians Ac 9:1 , 2
–His vision and conversion Ac 9:3-22 ; 22:4-19 ; 26:9-15 ; 1Co 9:1 ; 15:8 ; Ga 1:13 ; 1Ti 1:12 , 13
–Is immersed Ac 9:18 ; 22:16
–Called to be an apostle Ac 22:14-21 ; 26:16-18 ; Ro 1:1 ; 1Co 1:1 ; 9:1 , 2 ; 15:9 ; Ga 1:1 , 15 , 16 ; Eph 1:1 ; Col 1:1 ; 1Ti 1:1 ; 2:7 ; 2Ti 1:1 , 11 ; Tit 1:1 , 3
–Preaches in Damascus for the first time Ac 9:20 , 22
–Is persecuted by the Jews Ac 9:23 , 24
–Escapes by being let down from the wall in a basket; goes to
Jerusalem Ac 9:25 , 26 ; Ga 1:18 , 19
–Received by the disciples in Jerusalem Ac 9:26-29
–Goes to Caesarea Ac 9:30 ; 18:22
–Sent to the Gentiles Ac 13:2 , 3 , 47 , 48 ; 22:17-21 ; Ro
11:13 ; 15:16 ; Ga 1:15-24
–Has Barnabas as his companion Ac 11:25 , 26
–Teaches at Antioch (in Syria) for one year Ac 11:26
–Conveys the contributions of the Christians in Antioch to the
Christians in Jerusalem Ac 11:27-30
–Returns with the apostle John to Antioch (of Syria) Ac 12:25
–Visits Seleucia Ac 13:4
–Visits much of the island of Cyprus Ac 13:4
–Preaches at Salamis Ac 13:5
–Preaches at Paphos Ac 13:6
–Sergius Paulus, governor of the country, is a convert of Ac 13:7-12
–Contends with Elymas (Bar-Jesus) the sorcerer Ac 13:6-12
–Visits Perga in Pamphylia Ac 13:13
–John (Mark), a companion of, departs for Jerusalem Ac 13:13
–Visits Antioch (in Pisidia), and preaches in the synagogue Ac
13:14-41
–His message received gladly by the Gentiles Ac 13:42 , 49
–Persecuted and expelled Ac 13:50 , 51
–Visits Iconium, and preaches to the Jews and non-Jews; is persecuted; escapes to Lystra; goes to Derbe Ac 14:1-6
–Heals an immobile man Ac 14:8-10
–The people attempt to worship him Ac 14:11-18
–Is persecuted by certain Jews from Antioch and Iconium, and is
stoned Ac 14:19 ; 2Co 11:25 ; 2Ti 3:11
–Escapes to Derbe, where he preaches the gospel, and returns to
Lystra, and to Iconium, and to Antioch, strengthens the souls of the disciples,
exhorts them to continue in the faith, and helps to appoint elders Ac
14:19-23
–Re-visits Pisidia, Pamphylia, Perga, Attalia, and Antioch, in
Syria, where he lived Ac 14:24-28
–Contends with the Judaizers against their circumcision “theology” Ac 15:1 , 2
–Refers the question of circumcision to the apostles and elders
at Jerusalem Ac 15:2 , 4
–He declares to the apostles at Jerusalem the miracles and wonders
God had performed among the Gentiles by them Ac 15:12
–Returns to Antioch, accompanied by Barnabas, Judas, and Silas,
with letters to the Gentiles Ac 15:22 , 25
–Makes his second tour of the congregations Ac 15:36
–Chooses Silas as his companion, and passes through Syria and
Cilicia, strengthening the congregations Ac 15:36-41
–Visits Lystra; circumcises Timothy Ac 16:1-5
–Goes through Phrygia and Galatia; is forbidden by the Holy Spirit
to preach in Asia; visits Mysia; attempts to go to Bithynia, but is restrained by
the Spirit Ac 16:6 , 7
–Goes to Troas, where he has a vision of a man saying, “Come over
into Macedonia, and help us; “immediately proceeds to Macedonia Ac 16:8-10
–Visits Samothracia and Neapolis; comes to Philippi, the chief
city of Macedonia; visits a place of prayer at the side of the river; preaches the
word; the merchant, Lydia, from Thyatira, is converted and immersed Ac
16:11-15
–Reproves the soothsayer; causes the evil spirit to come out of
the girl who practises divination Ac 16:16-18
–Persecuted, beaten, and cast into prison with Silas; sings songs
of praise in the prison; an earthquake shakes the prison; he preaches to the alarmed
jailer, who believes, and is immersed along with his household Ac 16:19-34
–Is released by the civil authorities on the grounds of his being
a Roman citizen Ac 16:35-39 ; 2Co 6:5 ; 11:25 ; 1Th 2:2
–Is welcomed at the household of Lydia Ac 16:40
–Visits Amphipolis, Apollonia, and Thessalonica; preaches in the
synagogue Ac 17:1-4
–Is persecuted Ac 17:5-9 ; 2Th 1:1-4
–Escapes to Berea by night; preaches in the synagogue; many honorable
women and several men believe Ac 17:10-12
–Persecuted by the Jews who come from Thessalonica; is escorted
by some of the brethren to Athens Ac 17:13-15
–Debates on Mars’ Hill (at the meeting of the Areopagus Council)
with Greeks Ac 17:16-34
–Visits Corinth; lives with Aquila and his wife, Priscilla (Prisca),
who were tentmakers; joins in their trade Ac 18:1-3
–Reasons in the synagogue every Sabbath; is rejected by the Jews; turns to the Gentiles; makes his home with Justus; continues there for eighteen
months, teaching the word of God Ac 18:4-11
–Persecuted by Jews, drawn before the deputy, charged with wicked
lewdness; accusation dismissed; takes his leave after many days, and sails to Syria,
accompanied by Aquila and Priscilla Ac 18:12-18
–Visits Ephesus, where he leaves Aquila and Priscilla; enters
into a synagogue, where he reasons with the Jews; starts on his return trip to Jerusalem; visits Caesarea; crosses over the country of Galatia and Phrygia, strengthening
the disciples Ac 18:18-23
–Returns to Ephesus; immerses in the name of the Lord Jesus, and
lays his hands upon the disciples, who are baptized with the Holy Spirit; preaches
in the synagogue; remains in Ephesus for two years; heals the sick people Ac 19:12
–Rebukes the exorcists; casts an evil spirit out of a man, and
many believe, bringing their evil books of sorcery to be burned Ac 19:13-20 ; 1Co 16:8 , 9
–Sends Timothy and Erastus into Macedonia, but he himself remains
in Asia for a period of time Ac 19:21 , 22
–The spread of the gospel through his preaching interferes with
the makers of idols; he is persecuted, and a great uproar of the city is created; the town clerk appeases the people; dismisses the accusation against Paul, and disperses
the people Ac 19:23-41 ; 2Co 1:8 ; 2Ti 4:14
–Proceeds to Macedonia after strengthening the congregations in
that region; comes into Greece and lives for three months; returns through Macedonia,
accompanied by Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus Ac 20:1-6
–Visits Troas; preaches until daybreak; restores to life the young
man (Eutychus) who fell from the window Ac 20:6-12
–Visits Assos, Mitylene, Chios, Samos, Trogyllium, and Miletus,
hastening to Jerusalem, to be there by Pentecost day Ac 20:13-16
–Sends for the elders of the congregation of Ephesus; relates
to them how he had preached in Asia and his temptations and afflictions, urging
repentance toward God Ac 20:17-21
–Declares he was going bound in spirit to Jerusalem; exhorts them
to take heed to themselves and the flock over whom the Holy Spirit had made them
overseers; kneels down, prays, and leaves Ac 20:22-38
–Visits Coos, Rhodes, and Patara; boards a ship bound for Tyre Ac 21:1-3
–Waits at Tyre for seven days; is brought on his way by the disciples
to the outskirts of the city; kneels down and prays; boards the ship; comes to Ptolemais; greets the brethren, and stays for one day Ac 21:4-7
–Departs for Caesarea; enters the house of Philip the evangelist; is admonished by the prophet Agabus not to go to Jerusalem; nevertheless, he proceeds
to Jerusalem Ac 21:8-15
–Is received by the brethren gladly; talks about the things that
had been done among the Gentiles through his ministry Ac 21:17-25
–Enters the temple courtyard; the people are stirred up against
him by some Jews from Asia; an uproar is created; he is thrust out of the temple
area; the commander of the Roman garrison intervenes and arrests him Ac
21:26-33
–His defense Ac 21:33-40 ; 22:1-21
–Is confined in the fortress Ac 22:24-30
–Is brought before the Sanhedrin; his defense Ac 22:30 ; 23:1-5
–Is returned to the fortress Ac 23:10
–Is encouraged by a vision from God, promising him that he will
give testimony in Rome Ac 23:11
–Jewish leaders conspire against his life Ac 23:12-15
–This plan is thwarted by his nephew Ac 23:16-22
–Is escorted to Caesarea by a military guard Ac 23:23-33
–Is confined in Herod’s Judgment Hall in Caesarea Ac
23:35
–His trial before Governor Felix Ac 24
–Remains in custody for two years Ac 24:27
–His trial before Governor Festus Ac 25:1-12
–Appeals to be heard by Caesar Ac 25:10-12
–His examination before Herod Agrippa II Ac 25:13-27; 26
–Is taken to Rome in the custody of Julius, a centurion, and a
detachment of soldiers; boards a ship, accompanied by other prisoners, and sails
by way of the coasts of Asia; stops at Sidon, and at Myra Ac 27:1-5
–Transferred to a ship of Alexandria; sails by way of Cnidus,
Crete, Salamis, and the Fair Havens Ac 27:6-8
–Predicts misfortune to the ship; his counsel not heeded, and
the voyage resumes Ac 27:9-13
–The ship encounters a storm; Paul encourages and comforts the
officers and crew; the soldiers advise putting the prisoners to death; the centurion
interferes, and all on board (consisting of two-hundred and seventy-six persons)
survive Ac 27:14-44
–The ship is wrecked, and all on board take refuge on the island
of Melita (Malta) Ac 27:14-44
–Kind treatment by the inhabitants of the island Ac
28:1 , 2
–Is bitten by a viper and miraculously unharmed Ac 28:3-6
–Heals the ruler’s father and others Ac 28:7-10
–Is delayed in Melita (Malta) for three months; proceeds on the
voyage; delays at Syracuse; sails by Rhegium and Puteoli Ac 28:11-13
–Meets some brethren who accompany him to Rome from Appii Forum; arrives at Rome; is delivered to the captain of the guard; is permitted to live
by himself in custody of a soldier Ac 28:14-16
–Summons the local Jewish leadership; states his position; is
kindly received; expounds the gospel; testifies to the kingdom of heaven Ac 28:17-29
–Lives in his own rented house for two years, preaching and teaching Ac 28:30 , 31
–Supports himself Ac 18:3 ; 20:33-35
–Sickness of, in Asia 2Co 1:8-11
–His resolute determination to go to Jerusalem despite repeated
warnings Ac 20:22 , 23 ; 21:4 , 10-14
–Caught up to the third heaven 2Co 12:1-4
–Has “a thorn in the flesh,” 2Co 12:7-9 ; Ga 4:13 , 14
–His independence of character 1Th 2:9 ; 2Th 3:8
–Persecutions of 1Th 2:2 ; Heb 10:34
–Persecutions endured by, see below
–Zeal of
.See ZEAL, OF PAUL
–PERSECUTIONS ENDURED BY Ac 9:16 , 23-25 , 29 ; 16:19-25 ; 20:22-24 ; 21:13 , 27-33 ; 22:22-24 ; 23:10 , 12-15 ; Ro 8:35-37 ; 1Co 4:9 , 11-13 ; 2Co 1:8-10 ; 4:8-12 ; 6:4 , 5 , 8-10 ; 11:23-27 , 32 , 33 ; 12:10 ; Ga 5:11 ; 6:17 ; Php 1:30 ; 2:17 , 18 ; Col
1:24 ; 1Th 2:2 , 14 , 15 ; 3:4 ; 2Ti 1:12 ; 2:9 , 10 ; 3:11 , 12 ; 4:16 , 17
[STEPBible TIPNR]
An apostle living at the time of the New Testament, first mentioned at Act.7.58)
referred to as Paul, Paul (Παῦλος), or Saul (Σαούλ), or Saul (Σαῦλος), or Saul (Σαῦλος).
[Theographic]
'=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, “touching the righteousness which is in the law, blameless” (Phil. 3:6).
We read of his sister and his sister’s son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. “It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it.” Perhaps the most natural career for the youth to follow was that of a merchant. “But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one.”
According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats’ hair cloth, a trade which was one of the commonest in Tarsus.
His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived “in all good conscience,” unstained by the vices of that great city.
After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the “Nazarenes.”
For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.
But the object of this persecution also failed. “They that were scattered abroad went everywhere preaching the word.” The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, “breathing out threatenings and slaughter.” But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, “Saul, Saul, why persecutest thou me?” The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, “Who art thou, Lord?” he said, “I am Jesus whom thou persecutest” (Acts 9:5; 22:8; 26:15).
This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed.
Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of “Sinai in Arabia,” for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. “A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. ‘Immediately,’ says St. Paul, ‘I went away into Arabia.’ The historian passes over the incident comp. [Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle’s history, a breathless calm, which ushers in the tumultuous storm of his active missionary life.” Coming back, after three years, to Damascus, he began to preach the gospel “boldly in the name of Jesus” (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles.
At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for “a whole year” became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called “Christians” (Acts 11:26).
The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master’s command: “Go ye into all the world, and preach the gospel to every creature.”
The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out.
After remaining “a long time”, probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.
After a short rest at Antioch, Paul said to Barnabas: “Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.” Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).
Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into “regions beyond,” and still went forward through Phrygia and Galatia (16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Gal. 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13).
As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, “Come over, and help us” (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, “the paradise of genius and renown.” He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having “saluted the church” there, and kept the feast, he left for Antioch, where he abode “some time” (Acts 18:20-23).
He then began his third missionary tour. He journeyed by land in the “upper coasts” (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. “This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide” (Stalker’s Life of St. Paul). Here a “great door and effectual” was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.
Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58.
While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See TEMPLE, HEROD’S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod’s praetorium (Acts 23:35). “Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress” (Stalker’s Life of St. Paul).
At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the “Augustan cohort.” After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these “two whole years,” and with the blessed result of spreading among the imperial guards, and even in Caesar’s household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment “turned rather to the furtherance of the gospel,” and his “hired house” became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.
This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. “There can be little doubt that he appered again at Nero’s bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner’s dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman’s axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust” (probably A.D. 66), four years before the fall of Jerusalem.
항목 출처: Theographic; Easton; Smith; Hitchcock; Nave; STEPBible TIPNR · CC BY-SA 4.0; Public domain; NEUU CC BY 4.0; CC BY 4.0
등장 구절 677절
사도행전 18:21 본문 보기
작별하여 가로되 `만일 하나님의 뜻이면 너희에게 돌아오리라' 하고 배를 타고 에베소를 떠나
성경사전 해시태그 · 2
원어 · 헬라어
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성경사전 해시태그 · 3
사도행전 18:22 본문 보기
가이사랴에서 상륙하여 올라가 교회의 안부를 물은 후에 안디옥으로 내려가서
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 4
사도행전 18:23 본문 보기
얼마 있다가 떠나 갈라디아와 브루기아 땅을 차례로 다니며 모든 제자를 굳게 하니라
성경사전 해시태그 · 2
원어 · 헬라어
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성경사전 해시태그 · 3
사도행전 19:1 본문 보기
아볼로가 고린도에 있을 때에 바울이 윗지방으로 다녀 에베소에 와서 어떤 제자들을 만나
성경사전 해시태그 · 4
원어 · 헬라어
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성경사전 해시태그 · 5
사도행전 19:4 본문 보기
바울이 가로되 `요한이 회개의 세례를 베풀며 백성에게 말하되 내 뒤에 오시는 이를 믿으라 하였으니 이는 곧 예수라' 하거늘
성경사전 해시태그 · 4
원어 · 헬라어
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성경사전 해시태그 · 4
사도행전 19:6 본문 보기
바울이 그들에게 안수하매 성령이 그들에게 임하시므로 방언도 하고 예언도 하니
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 3
사도행전 19:11 본문 보기
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 2
사도행전 19:12 본문 보기
심지어 사람들이 바울의 몸에서 손수건이나 앞치마를 가져다가 병든 사람에게 얹으면 그 병이 떠나고 악귀도 나가더라
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 5
사도행전 19:13 본문 보기
이에 돌아다니며 마술하는 어떤 유대인들이 시험적으로 악귀 들린 자들에게 대하여 주 예수의 이름을 불러 말하되 `내가 바울의 전파하는 예수를 빙자하여 너희를 명하노라' 하더라
성경사전 해시태그 · 5
원어 · 헬라어
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성경사전 해시태그 · 6
사도행전 19:14 본문 보기
유대의 한 제사장 스게와의 일곱 아들도 이 일을 행하더니
성경사전 해시태그 · 4
원어 · 헬라어
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성경사전 해시태그 · 5
사도행전 19:15 본문 보기
악귀가 대답하여 가로되 `예수도 내가 알고 바울도 내가 알거니와 너희는 누구냐 ?' 하며
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 3
사도행전 19:16 본문 보기
악귀 들린 사람이 그 두사람에게 뛰어올라 억제하여 이기니 저희가 상하여 벗은 몸으로 그 집에서 도망하는지라
성경사전 해시태그 · 1
원어 · 헬라어
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성경사전 해시태그 · 5
사도행전 19:17 본문 보기
에베소에 거하는 유대인과 헬라인들이 다 이 일을 알고 두려워하며 주 예수의 이름을 높이고
성경사전 해시태그 · 3
원어 · 헬라어
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성경사전 해시태그 · 5
사도행전 19:18 본문 보기
성경사전 해시태그 · 1
원어 · 헬라어
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성경사전 해시태그 · 2
사도행전 19:19 본문 보기
또 마술을 행하던 많은 사람이 그 책을 모아 가지고 와서 모든 사람 앞에서 불사르니 그 책 값을 계산한 즉 은 오만이나 되더라
성경사전 해시태그 · 2
원어 · 헬라어
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성경사전 해시태그 · 4
사도행전 19:20 본문 보기
이와 같이 주의 말씀이 힘이 있어 흥왕하여 세력을 얻으니라
성경사전 해시태그 · 1
원어 · 헬라어
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성경사전 해시태그 · 2
사도행전 19:21 본문 보기
이 일이 다 된 후 바울이 마게도냐와 아가야로 다녀서 예루살렘에 가기를 경영하여 가로되 내가 거기 갔다가 후에 로마도 보아야 하리라 하고
성경사전 해시태그 · 5
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 5
사도행전 19:22 본문 보기
자기를 돕는 사람 중에서 디모데와 에라스도 두 사람을 마게도냐로 보내고 자기는 아시아에 얼마간 더 있으니라
성경사전 해시태그 · 5
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 6
사도행전 19:23 본문 보기
그 때쯤 되어 이 도로 인하여 적지 않은 소동이 있었으니
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
사도행전 19:24 본문 보기
즉 데메드리오라 하는 어떤 은장색이 아데미의 은감실을 만들어 직공들로 적지 않은 벌이를 하게 하더니
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 19:25 본문 보기
그가 그 직공들과 이러한 영업하는 자들을 모아 이르되 `여러분도 알거니와 우리의 유족한 생활이 이 업에 있는데
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 1
사도행전 19:26 본문 보기
이 바울이 에베소뿐 아니라 거의 아시아 전부를 통하여 허다한 사람을 권유하여 말하되 사람의 손으로 만든 것들은 신이 아니라하니 이는 그대들도 보고 들은 것이라
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 6
사도행전 19:27 본문 보기
우리의 이 영업만 천하여질 위험이 있을 뿐 아니라 큰 여신 아데미의 전각도 경홀히 여김이 되고 온 아시아와 천하가 위하는 그의 위엄도 떨어질까 하노라' 하더라
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 3
사도행전 19:28 본문 보기
저희가 이 말을 듣고 분이 가득하여 외쳐 가로되 `크다, 에베소 사람의 아데미여' 하니
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 4
사도행전 19:29 본문 보기
온 성이 요란하여 바울과 같이 다니는 마게도냐 사람 가이오와 아리스다고를 잡아가지고 일제히 연극장으로 달려들어 가는지라
성경사전 해시태그 · 6
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 6
사도행전 19:30 본문 보기
성경사전 해시태그 · 1
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 1
사도행전 19:31 본문 보기
또 아시아 관원 중에 바울의 친구 된 어떤 이들이 그에게 통지하여 연극장에 들어가지 말라 권하더라
성경사전 해시태그 · 4
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 3
사도행전 19:32 본문 보기
사람들이 외쳐 혹은 이 말을 혹은 저 말을 하니 모인 무리가 분란하여 태반이나 어찌하여 모였는지 알지 못하더라
성경사전 해시태그 · 1
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 19:33 본문 보기
유대인들이 무리 가운데서 알렉산더를 권하여 앞으로 밀어내니 알렉산더가 손짓하며 백성에게 발명하려 하나
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 5
사도행전 19:34 본문 보기
저희는 그가 유대인인 줄 알고 다 한 소리로 외쳐 가로되 `크다 에베소 사람의 아데미여' 하기를 두 시 동안이나 하더니
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 5
사도행전 19:35 본문 보기
서기장이 무리를 안돈시키고 이르되 `에베소 사람들아 에베소 성이 큰 아데미와 및 쓰스에게서 내려온 우상의 전각지기가 된 줄을 누가 알지 못하겠느냐 ?
성경사전 해시태그 · 7
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 9
사도행전 19:36 본문 보기
이 일이 그렇지 않다 할 수 없으니 너희가 가만히 있어서 무엇이든지 경솔히 아니하여야 하리라
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 1
사도행전 19:37 본문 보기
전각의 물건을 도적질하지도 아니하였고 우리 여신을 훼방하지도 아니한 이 사람들을 너희가 잡아 왔으니
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
사도행전 19:38 본문 보기
만일 데메드리오와 및 그와 함께 있는 직공들이 누구에게 송사할 것이 있거든 재판 날도 있고 총독들도 있으니 피차 고소할 것이요
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 3
사도행전 19:39 본문 보기
만일 그 외에 무엇을 원하거든 정식으로 민회에서 결단할지라
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 1
사도행전 19:40 본문 보기
오늘 아무 까닭도 없는 이 일에 우리가 소요의 사건으로 책망 받을 위험이 있고 우리가 이 불법 집회에 관하여 보고할 재료가 없다' 하고
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 4
사도행전 19:41 본문 보기
이에 그 모임을 흩어지게 하니라
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 1
사도행전 20:1 본문 보기
소요가 그치매 바울이 제자들을 불러 권한 후에 작별하고 떠나 마게도냐로 가니라
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 20:2 본문 보기
그 지경으로 다녀가며 여러 말로 제자들에게 권하고 헬라에 이르러
성경사전 해시태그 · 1
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 20:3 본문 보기
거기 석 달을 있다가 배 타고 수리아로 가고자 할 그 때에 유대인들이 자기를 해하려고 공모하므로 마게도냐로 다녀 돌아가기를 작정하니
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 6
사도행전 20:4 본문 보기
아시아까지 함께 가는 자는 베뢰아 사람 부로의 아들 소바더와 데살로니가 사람 아리스다고와 세군도와 더베 사람 가이오와 및 디모데와 아시아 사람 두기오와 드로비모라
성경사전 해시태그 · 7
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 8
사도행전 20:5 본문 보기
그들은 먼저 가서 드로아에서 우리를 기다리더라
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
사도행전 20:6 본문 보기
우리는 무교절 후에 빌립보에서 배로 떠나 닷새 만에 드로아에 있는 그들에게 가서 이레를 머무니라
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 3
사도행전 20:7 본문 보기
안식 후 첫날에 우리가 떡을 떼려 하여 모였더니 바울이 이튿날 떠나고자 하여 저희에게 강론할 새 말을 밤중까지 계속하매
성경사전 해시태그 · 3
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 4
사도행전 20:8 본문 보기
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 20:9 본문 보기
유두고라 하는 청년이 창에 걸터 앉았다가 깊이 졸더니 바울이 강론하기를 더 오래 하매 졸음을 이기지 못하여 삼층 누에서 떨어지거늘 일으켜 보니 죽었는지라
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 20:10 본문 보기
바울이 내려가서 그 위에 엎드려 그 몸을 안고 말하되 `떠들지 말라 생명이 저에게 있다' 하고
성경사전 해시태그 · 2
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
성경사전 해시태그 · 2
사도행전 20:11 본문 보기
올라가 떡을 떼어 먹고 오래 동안 곧 날이 새기까지 이야기하고 떠나니라
원어 · 헬라어
STEPBible.org · Tyndale House Cambridge · CC BY 4.0. TAHOT 주 본문(L/Q/R), TAGNT 주 본문(N)과 N 없는 절의 전통 본문(K). 한글 읽기: 규칙 변환 참고(전통·문맥별 차이).
