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CONSTRUCTIVE BIBLE STUDIES 
 
 EDITED BY 
 
 ERNEST D. BURTON 
 
THE STORY OF PAUL OF TARSUS 
 
THE UNIVERSITY OF CHICAGO PRESS 
 CHICAGO, ILLINOIS 
 
 K gents 
 THE BAKER & TAYLOR COMPANY 
 
 NEW YORK 
 
 THE CAMBRIDGE UNIVERSITY PRESS 
 
 LONDON AND EDINBURGH 
 
THE STORY OF 
 PAUL OF TARSUS 
 
 A MANUAL FOR TEACHERS 
 
 By 
 Louise Warren Atkinson 
 
 THE UNIVERSITY OF CHICAGO PRESS 
 CHICAGO, ILLINOIS 
 
3 // 0S5"& 
 
 A- 
 
 Copyright igio By 
 The University of Chicago Press 
 
 Published January 1910 
 Second Impression November 191 1 
 
 Printed and Composed By 
 
 The University of Chicago Press 
 
 Chicago, Illinois, U.S.A. 
 
 %% 
 
TO THE TEACHERS 
 
 OF THE 
 
 SECOND CONGREGATIONAL BIBLE SCHOOL 
 
 OF ROCKFORD, ILLINOIS 
 
 WITHOUT WHOSE FAITHFULNESS AND CO-OPERATION 
 
 THE PRACTICAL WORKING-OUT OF THIS COURSE 
 
 WOULD NOT HAVE BEEN POSSIBLE 
 
EDITOR'S PREFACE 
 
 By the issue of this, the seventeenth distinct course 
 of study to appear in the "Constructive Bible 
 Studies," the series becomes sufficiently complete 
 to supply a suitable textbook for eleven of the twelve 
 grades of the Sunday school, and numerous volumes 
 for adult classes. Since very few schools yet present 
 in any one year pupils in all of these grades in 
 sufficient number to afford distinct classes, all grades 
 of the Sunday school are practically provided for. 
 The volume still needed to provide the pupils of 
 high-school age with their full outfit of textbooks will 
 appear soon. 
 
 The present seems an appropriate moment for a 
 brief backward and forward view. When the first 
 volume of the "Constructive Bible Studies" was 
 published in 1900-1901, it was designed not to stand 
 as an isolated volume, but to take its place in a full 
 curriculum for the Sunday school. In the Intro- 
 duction to the first volume of the Elementary Series, 
 issued in 1904, and in some of the later volumes, 
 such a curriculum for the Sunday school was tenta- 
 tively outlined. In making this curriculum almost 
 wholly biblical the editors were guided partly by 
 their own judgment of the value of the biblical 
 material for purposes of religious education, partly 
 
x Editor's Preface 
 
 by the state of Christian sentiment at that time. 
 In the actual production of the books considerable 
 use has been made in the kindergarten grade of 
 outside stories, and in each of the volumes of Child 
 Religion in Song and Story several stories from out- 
 side the Bible are used. But the wealth of biblical 
 stories which are new to the pupil in Grades I to III 
 and perfectly adapted to teach the lesson desired has 
 made it seem best to use a large proportion of biblical 
 stories in these volumes. In the fourth to the twelfth 
 grades the textbooks are wholly biblical. The first 
 volume is a general introduction to the Bible; then 
 three volumes are devoted to the Heroes of Israel and 
 the two great characters of the New Testament, Jesus 
 and Paul; then after two volumes, one presenting a 
 single book in the New Testament, and the other 
 a single book in the Old Testament, the three great 
 divisions of biblical literature, the Gospels, the Acts 
 and Epistles, and the Old Testament History, are 
 each treated from the point of view of more advanced 
 historical study. In the volumes for adult classes 
 both church history and sociology from the Christian 
 point of view find a place. 
 
 In the past ten years the principle by which we 
 have been guided from the beginning, namely, that 
 the religious interest of the pupil is the supreme con- 
 sideration in all planning of curricula and making 
 of textbooks, has obtained clearer and wider recog- 
 nition. There is today a very general consent to 
 
Editor's Preface xi 
 
 the principle that whatever in any literature, science, 
 art, or history can contribute to the religious develop- 
 ment of the child may be legitimately drawn upon 
 for Sunday-school instruction. When the question, 
 what material within this wide realm will contribute 
 in the greatest degree to such development, receives 
 its just answer, the biblical history, literature, and 
 life is likely still to occupy the larger part of the 
 curriculum of the Sunday school. The unique 
 value of the Scriptures of the Old and New Testa- 
 ment for purposes of religious instruction was never 
 clearer than it is today. But on the other hand, it is 
 clearer than it once was that every field of knowledge 
 has its contribution to make, and since it is the world 
 of today in which the boys and girls of today must 
 live and apply the principles that the Bible so clearly 
 and forcibly teaches, therefore they need in the 
 process of their religious education to be brought 
 into contact with this larger world and to gain some 
 perception of its moral and religious significance. 
 We judge it expedient, therefore, not only to intro- 
 duce non-biblical material into courses chiefly bibli- 
 cal, as has been done, for instance, in the kinder- 
 garten, the course on Child Religion in Song and 
 Story, and in Mr. Burgess' Life of Christ, but also as 
 alternatives at least to biblical courses, to offer 
 others, the material of which is largely non-biblical, 
 but adapted to make a strong appeal to the pupil at a 
 particular stage in his development. At no point 
 
xii Editor's Preface 
 
 in the curriculum, we are persuaded, should material 
 be used which cannot in some way be brought into 
 relation to the experiences of the pupil. At no point 
 will it be either necessary or wise to lose sight, or 
 neglect to make use, of the great principles of life 
 and conduct revealed in the Bible. Everything, 
 whether it be history or literature, nature-study, 
 missions, manual work, or the consideration of 
 social and ethical questions, will on the one side have 
 its relation to these principles and on the other 
 require to be brought into direct relation to the life 
 of the pupil. 
 
 It will probably be unnecessary hereafter to 
 issue new textbooks in this series as rapidly as has 
 been done in the last three years. Other volumes are, 
 however, in active preparation, and for still others the 
 best authors are being sought. Eventually there 
 may be alternative volumes for almost every grade, 
 so that the teacher who is seeking a textbook for 
 a particular grade may choose the one which seems 
 best suited to the individual characteristics of the 
 class. It is the purpose of the editor and of the 
 authors associated with him to keep themselves 
 informed respecting whatever will contribute to a 
 clearer definition of the purpose to be sought and 
 the methods to be used in the great work of the re- 
 ligious and moral education of the young, and to see 
 to it that the successive volumes of the series have the 
 benefit of all real advance in religious education, 
 
Editor's Preface xiii 
 
 while conserving also that which is of value in the 
 experience of the past. 
 
 The present volume needs no extended intro- 
 duction. It embodies the results of classroom work 
 with boys and girls of the seventh and eighth grades. 
 It has been used at a still higher point in the curric- 
 ulum but is tentatively placed in this series between 
 Gates's Life of Jesus and Soares' Heroes of Israel. 
 In many schools it may be considered wiser to use 
 it after the Heroes of Israel, although its method is 
 more in accord with that of the Life of Jesus. 
 
 The author brings to her task not only mature 
 experience in the Sunday-school work but a good 
 degree of familiarity with the world of Paul's day, 
 and, what is equally valuable, sympathy with the boy 
 Saul in his Tarsus home and with the living boys of 
 today. To the one who examines the Table of 
 Contents it may seem that too large a proportion of 
 the course is devoted to the early years of the 
 apostle's life, but it should be remembered that the 
 pupils are yet too young to enter into sympathy with 
 the struggles of Paul in his conflict with the views 
 of the Jews of his day, or his attempts to combat 
 the traditions of idolatry and ancient philosophy. 
 To pupils of this age events, journeys, daring feats, 
 and the external, even superficial, side of the life 
 with which Paul was surrounded are of deepest 
 interest. From such a study of the life of Paul as 
 this book represents, the growing boy or girl should 
 
xiv Editor's Preface 
 
 gain a vivid sense of the reality of the boy and the 
 man Paul; a correlation of the history of Paul and 
 the early years of the Christian church with the 
 study of the classics and Roman and Greek history 
 upon which the pupils are about to enter in the 
 day school; the inspiration which always comes 
 from the sympathetic realization of a great human 
 life devoted to the interests of a great cause; a 
 new respect for the religion of Jesus which was the 
 motive power of Paul's life; a new interest in the 
 Christian Church of today which stands as the 
 lineal descendant of the congregations of Paul's 
 day. If these important results can be attained we 
 can well afford to leave the more careful and detailed 
 study of the doctrines of Paul for a later period. 
 
 It is hoped that the peculiar characteristics of 
 this volume may commend it to teachers for use in 
 the day schools as well as the Sunday school. 
 
 Ernest D. Burton 
 
PREFACE 
 
 The life of Paul of Tarsus is peculiarly rich in 
 incident. This fact makes it especially good mate- 
 rial for study, for boys and girls of the "hero age." 
 
 Where in history can we find anything more 
 dramatic? From his boyhood training in the city 
 of Augustus' tutor, for whose sake it was made 
 second to none in the empire in educational advan- 
 tages, where however Paul was "taught according 
 to the perfect manner of the law of the fathers;" 
 through the thorough training of the rabbinical 
 school in the midst of the glories of Herod's temple, 
 we follow him in the "journeyings often," in perils 
 by land and by sea, into which he was led by the 
 wonderful experience on the Damascus road, and 
 finally witness the fall of the curtain in the Imperial 
 City amid the horrors of Nero's reign. Throughout, 
 his life presents a swiftly moving series of pictures 
 of the most absorbing interest. The world of Greek 
 culture, of Roman imperialism, is set over against 
 the widely differing life of the religious Hebrew race, 
 and its greatest Figure whose matchless life has just 
 closed. Nowhere is this most significant contrast 
 focused as in the life of the great Apostle to the 
 Gentiles, to whom, as to no other, God committed 
 the task of interpreting the ideal life to the world. 
 
xvi Preface 
 
 This course is intended to follow Gates's Life of 
 Jesus, and is planned for pupils of the eighth grade 
 in the public schools, or any others of the same stage 
 of development, intellectual and spiritual. It has 
 been worked out through a practical test of four 
 years in the school mentioned in the dedication, 
 where classes are graduated each June from a four- 
 years' Junior course, and on graduation presented 
 with a copy of Robert Bird's fascinating volume, 
 Paul of Tarsus. 
 
 In addition to the works of reference given on 
 another page, upon which teachers should rely for 
 facts, there are several historical novels descriptive 
 of the times of Paul, which can be read with profit 
 at this time. Chief among these are the series by 
 Mrs. Kingsley including Stephen, a Soldier of the 
 Cross, and Paul, a Herald of the Cross. Their great 
 value lies in furnishing a background for the events of 
 the story. But Mr. Bird's book will, more largely 
 than any other, serve as a help to the course, and 
 should be in the hands of every teacher. Grateful 
 appreciation is extended to its English author, 
 for furnishing ready to hand much of the material 
 sought for this outline study, as well as to Professors 
 Burton and Goodspeed and Miss Chamberlin, of 
 the University of Chicago, for valuable editorial 
 suggestions, by 
 
 Louise Warren Atkinson 
 
 August, igog 
 
CONTENTS 
 
 FADE 
 
 XV 
 
 Preface ... 
 
 General Suggestions . . xri 
 
 Books Recommended for Reference xxxiii 
 
 PART I. THE BOYHOOD OF PAUL 
 
 Introduction. .... 3 
 
 CHAPTER 
 
 I. Paul's Native City, Tarsus . 5 
 
 II. His Jewish Parents. 12 
 
 III. Paul at School . . 17 
 
 IV. Paul's Pastimes ... .23 
 V. The Romans in Tarsus. . 30 
 
 VI. Synagogue Festivals. ... 35 
 
 VII. Paul Learning His Trade. 42 
 
 VIII. Leaving Boyhood Behind 46 
 
 IX. Revdzw ..... 51 
 
 PART II. PAUL'S STUDENT DAYS 
 
 Introduction • • 55 
 
 X. The Journey to Jerusalem .... 56 
 
 XI The First Sight of the Holy City. 60 
 
 XII. A Day in the Temple Courts 63 
 
 XIII. The Great Teacher Gamaldil 68 
 
 XD7. Review .... 75 
 
xviii Contents 
 
 PART III. THE GREAT CHANGE IN PAUL'S LIFE 
 
 PAGE 
 
 Introduction 79 
 
 CHAPTER 
 
 XV. The Story or Stephen 82 
 
 XVI. On the Road to Damascus .... 87 
 
 XVII. Preparing for His Work ... .93 
 
 XVIII. Review 98 
 
 PART IV. PAUL'S JOURNEYS 
 
 Introduction 101 
 
 The First Journey: General Survey 102 
 
 XIX. The Call to Service 105 
 
 XX. Headquarters at Antioch .... 108 
 
 XXI. A Mission to Jerusalem .... 116 
 
 XXII. Through a Neighboring Island . . .118 
 
 XXIII. In the Heart of Asia Minor . . . 122 
 
 The Second Journey: General Survey 128 
 
 XXIV. The Conference at Jerusalem . . . 130 
 XXV. Paul's Young Friend 134 
 
 XXVI. Entering a New Continent .... 138 
 XXVII. Varied Fortunes in Northern Cities . 144 
 XXVIII. Two Great Centers or Greek Life . 146 
 XXIX. Revtew of the First and Second 
 
 Journeys 154 
 
 The Third Journey: General Survey 156 
 
 XXX. One of Paul's Letters 158 
 
 XXXI. Old Friends and a New City . . .163 
 XXXII. Some Farewell Visits . .... 169 
 
Contents xix 
 
 PAGE 
 
 The Last Journeys: General Survey 175 
 
 CHAPTER 
 
 XXXIII. A Final Visit to Jerusalem . . . -177 
 
 XXXIV. A Prisoner in Caesarea 180 
 
 XXXV. The Long Voyage to Rome ... 184 
 
 XXXVI. Paul Imprisoned in Caesar's City . . 187 
 
 XXXVII. Some of Paul's Last Messages . 191 
 
 XXXVIII. Final Review 194 
 
GENERAL SUGGESTIONS 
 
 I. PLAN OF THE COURSE 
 
 Modem child-study is teaching us the value of a 
 simultaneous appeal to "head, hand, and heart." 
 It is the purpose of these lessons to make such an 
 appeal. Undue emphasis placed on any one of these 
 will, of course, bring less than the highest measure 
 of success. But if the manual part of the work is 
 made use of, to focus the mind of the pupil on the 
 subject at hand, and throughout, the atmosphere of 
 reverent search for light on the scripture narrative 
 is aided by knowledge of the times studied, and 
 above all, if the personality of the teacher is such as 
 to attract and illuminate the message, the year must 
 be a profitable one. 
 
 The work is intended to be done at tables. Four 
 or five has been found to be the ideal number of 
 pupils to work under the direction of one teacher. 
 The amount of material is planned for a ten-months' 
 study. About two pages can usually be filled in a 
 half-hour's session, sometimes more and sometimes 
 less, according to the amount of work required. The 
 ground should be carefully apportioned by the depart- 
 ment superintendent, in accordance with the time 
 to be spent. Written lessons may be introduced 
 more frequently, at the discretion of the teacher. 
 
xxii General Suggestions 
 
 Thorough work is the main thing to be desired. The 
 Scriptures, of all subjects, are certainly deserving of 
 our best efforts. 
 
 It will be noticed that the leading word is omitted 
 in each sentence. It is plainly seen that a knowledge 
 of the facts is necessary before the work can be 
 attempted. And so short is the period allotted for 
 study in the most generous of our schools, that these 
 facts must be in mind before the pupil presents himself 
 at the study-hour, to begin the work in his book. 
 Many of the words omitted will be seen to be ad- 
 jectives. The reason for this is evident, when we 
 stop to consider that so often it is the adjective which 
 lends color to the sentence, and he who is skilful in 
 the use of adjectives, is a good story-teller. 
 
 One boy seemed to appreciate the underlying 
 purpose of correlation in the course, when he remark- 
 ed, "Why, we get a lesson in geography and English 
 and spelling, besides the story!" He might have 
 added art and philosophy, in their elements. 
 
 The narrative form has been used, as that most 
 natural to the "hero age," the number of questions 
 and answers interspersed being comparatively few. 
 
 Directions for Home Study have been provided, that 
 the pupil may prepare for each chapter at home. It 
 is intended to furnish him with the greater part of the 
 necessary material. Certain points it has seemed 
 best to leave to be presented by teacher or superin- 
 tendent in a short talk, as a stimulant to interest. 
 
General Suggestions xxiii 
 
 It has been found best, in most cases, to do the 
 writing under the supervision of the teacher. The 
 pictures may be put in outside the class, if the time 
 is otherwise taken. The books are usually left at the 
 school, each teacher having a locker, or other suitable 
 place, for the materials for her class. This adds an 
 incentive for finishing the books, that they may be 
 taken home when completed. The signing may be 
 left until the book is done, and the pupil's name put 
 in by the superintendent or teacher, after the work 
 has been inspected and approved. 
 
 As working material, each pupil should have a 
 pen or indelible pencil of his own. For these, and 
 the paste, black and red ink or pencils, pen-wipers, 
 etc., a large box is necessary for each class. 
 
 In cases of absence or falling behind the rest, in any 
 particular case, the teacher will be wise in meeting 
 such pupil by an outside appointment during the 
 week, as the class cannot be kept back for any one 
 or two. Furthermore, the delinquent will soon be 
 found to have lost interest. The ideas of regularity 
 and working together will be found not the least of 
 the moral values of this method of work. The book 
 belongs to the pupil, only when he has earned it. 
 No incomplete books should be given out. 
 
 Each lesson will be seen to be grouped about one 
 Central Thought. This arrangement serves to 
 bring the subject-matter to a focus, so as to leave a 
 definite picture rather than a hazy mass of details — a 
 
xxiv General Suggestions 
 
 center about which to group the various statements or 
 events. 
 
 A conference of the teachers, at least once each 
 month, is quite essential. These chapters are the 
 resume of suggestions presented and discussed at 
 teachers' meetings and worked out in the regular 
 sessions of the school. An evening spent in discus- 
 sion of various works on psychology and child-study 
 will be found very profitable at convenient intervals. 
 
 II. METHOD OF CONDUCTING THE CLASS 
 
 This course may be used for a class of three or 
 four, or an entire Junior Department. Methods 
 will vary, of course, to suit conditions. In a school 
 where the department includes several classes, it may 
 be profitable to devote the first ten minutes of the 
 session to a general exercise, for presenting material 
 for the day, or in illustrating the Central Thought of 
 the lesson. 
 
 For example, in the section where Paul becomes 
 a "son of the Law," illustrate by binding the 
 phylacteries upon a member of the class, the teacher 
 explaining the ceremony in her own way, or reading 
 from Bird, pp. 47, 48. This object-lesson will leave 
 a mental picture which is quite sure to remain. 
 Or in the description of the temple and its service, 
 a very vivid picture will be found in Bird, pp. 66-69 
 and 73-77. Here a model of the temple would be 
 very helpful. Such a model can be obtained from 
 
General Suggestions xxv 
 
 the New York Sunday School Commission for 
 $5.75. If this is not among your resources, draw 
 a plan on a good-sized blackboard, to be kept con- 
 stantly in view until reproduced by the pupil in the 
 place prepared for it in the Review of Parts I 
 and II. 
 
 Often it may be desirable to assign topics to 
 various members of the department, for a five-minute 
 report to the rest. The design of the course is to 
 have the pupil do as much of the work as possible. 
 The teacher should, of course, assist the pupil in 
 the finding of the material and in its preparation. 
 She can in this way help the pupil to become familiar 
 with the use of a Bible Dictionary and other works 
 of reference, which may profitably be furnished by 
 the school. It will also help the teacher to a closer 
 acquaintance with the pupil, and often enlist the 
 co-operation of parents, which is to be sought in 
 every way possible. 
 
 It will give a pleasing variety occasionally to ask 
 the pastor or someone in the community who has 
 traveled extensively, to occupy this time in talking 
 of his first view of Jerusalem, Athens of Yesterday 
 and Today, Antioch, or Rome; or a Jew may be 
 asked to tell of Jewish customs. Care should always 
 be taken to have all such talks short and crisp. 
 
 To the teacher of each class is left the greater and 
 the most important part of the work. Great tact 
 is required to direct the minds of this final stage of the 
 
xxvi General Suggestions 
 
 boy and girl life. Queries foreshadowing the period 
 of doubt and question, just beyond, will begin to 
 appear. These must be fairly met. Yet the teacher 
 must guard against allowing the discussion to go too 
 far beyond the subject in hand. No rules can be 
 set down for the teacher. The thought may be 
 offered, however, that the best teacher is the one 
 who succeeds in drawing out the pupil's own thought, 
 and assists in the expression of the pupil's individual 
 opinion, in his own words. 
 
 III. MAP-WORK 
 
 The colored map, provided with the course, will 
 enable teacher and pupil to locate all places men- 
 tioned in the story. The outline map is for the tra- 
 cing of the journeys of the great traveler. 
 
 The making of pulp maps by the pupils will be 
 found an interesting and instructive piece of supple- 
 mental work. Unless more than the usual weekly 
 half-hour is devoted to the course, it will be necessary 
 to do this work at a separate appointment during the 
 week. 
 
 An outline for the tracing of a map 16X22 inches, 
 with principal elevations marked, is provided with the 
 course. This outline may be copied on tissue paper, 
 as many times as necessary for tracing purposes. 
 One tissue-paper copy will wear for tracing five or 
 six maps. If the salt-and-flour combination is to 
 
General Suggestions xxvii 
 
 be used instead of pulp (two parts salt to one of flour 
 mixed with water and a bit of gum arabic), the 
 maps may be traced, by means of carbon paper, 
 directly upon gray cardboards cut for the purpose. 
 If pulp is used, the outline is traced on white oilcloth, 
 cut to the proper size, or wood frames, as suggested 
 by the New York Sunday School Commission, of 
 whom both pulp and map-boards may be obtained. 
 The pulp may be made easily from pieces of news- 
 paper torn fine, soaked in warm water over night, 
 and rubbed smooth. When dry, this map is trans- 
 ferred to the cardboard, and in each case paint or 
 dyes are used to color the fertile sections green, the 
 elevations rock-color, and the water blue. 
 
 rv. pictures 
 
 The pictures should be kept in sight during the 
 discussion of that part of the story which they serve 
 to illustrate. A careful analysis of them will add to 
 the interest, and in many cases will serve as a good 
 introduction to some of the masters, as in the case of 
 Raphael. 
 
 In pasting the pictures into the books, the best way 
 is to apply only two or three small patches or a 
 narrow strip of paste near the top of the picture, as 
 is done in mounting the best photographs. This 
 will prevent wrinkling or blotches, allowing the 
 picture to hang loose from the top. 
 
xxviii General Suggestions 
 
 V. THE ORIENTAL MUSEUM 
 
 An oriental museum will be a great asset for any 
 school. A case provided for its care may gradually 
 be filled by gifts to the school, or purchases, or best 
 of all, models made by the pupils themselves, such as a 
 tent like the ones Paul used to make. Unleavened 
 bread, phylacteries, the prayer-shawl or tallith, such 
 as Paul wore to the synagogue, the mezuzah or little 
 metal case containing words from the Law, placed 
 at the entrance to a Jewish house, and a figure of 
 Diana of the Ephesians are other articles suggested. 
 
 VI. HOME-WORK 
 
 Too great emphasis cannot be laid upon the home- 
 work. As explained above, there is not time for the 
 preparation of the subject during the short period of 
 the class half-hour. The teacher should therefore 
 be very watchful of the amount of work being done 
 outside, and encourage the pupils to talk over the 
 various subjects under consideration with other 
 members of the family, and bring in any point of 
 interest bearing on the lesson, which they may have 
 gathered from stories of travel or other means during 
 the week. It will be surprising how much these 
 young minds will absorb from their day-school work 
 and the wealth of educational entertainments of the 
 present day. 
 
 The memorizing of indicated passages is always 
 to be done at home. The teacher will be wise to re- 
 
General Suggestions xxix 
 
 quire that all such passages be memorized before 
 they are written in the books. All memory work is to 
 be written in red, to distinguish it at a glance. 
 
 VII. THE TEACHER'S PART 
 
 A great deal of the success of this and similar 
 courses will depend upon the teacher, as has already 
 been indicated. The teacher's preparation may be 
 said to be twofold. He, or more often she, must have 
 (i) a knowledge of the subject; (2) a knowledge of 
 the pupil. 
 
 1. The chapters following are aimed to furnish 
 the essential facts necessary to teaching the story of 
 Paul's life, with suggestions found helpful in the 
 conduct of the course, by the writer. References are 
 also pointed out for further study, which may be 
 continued indefinitely, as time shall allow, and inter- 
 est direct. It is scarcely necessary to remark that 
 with boys and girls of this, which is generally con- 
 sidered the most difficult of all ages to appeal to, the 
 teacher must be thoroughly prepared. Unless you can 
 spend the time, and have a consuming interest, do 
 not attempt it. You must always be ready. On the 
 other hand, do not let these emphatic words of un- 
 sought advice deter any because of inexperience. 
 If only timid, try it, and you may be surprised at your 
 abilities. You will find, at least, that you have 
 learned much. You will perhaps be the one who 
 has profited most from the course. 
 
xxx General Suggestions 
 
 2. These opening days of " the children's century" 
 afford many books of value along the line of child- 
 psychology. There will be more to follow, until 
 doubtless the subject of education in religion and 
 morals shall become an integral part of our national 
 educational system. But this is still some distance 
 ahead of us, and meantime this most important 
 work is to be left in the hands of the Sunday-school 
 teacher, as supplementing that of the home, the 
 supplement being the principal part in far too many 
 cases. Hence, again, the Sunday-school teacher 
 must know the child, by which we mean, each indi- 
 vidual child committed to her care. 
 
 The teacher of boys and girls should especially 
 bear in mind several things: 
 
 a) The boy and girl do not find it easy to concen- 
 trate. It is nature's way, that at this age the mind 
 should wander. Much patience is required, indeed 
 an almost infinite amount. There must be great 
 resourcefulness also, to attract attention, and bring 
 the thought of the class back, without their knowl- 
 edge, when it gets off on too much of a tangent. 
 
 b) It is the interest of the pupil you are seeking to 
 enlist. Aim for the "point of contact" with his or 
 her life. But do not be surprised or dismayed, if the 
 pupil's interest sometimes lags. Life at this stage is 
 a series of varying moods. We cannot expect "high- 
 water" all the time. 
 
 c) Do not attempt much moralizing; one is in- 
 
General Suggestions xxxi 
 
 clined to say, Do not attempt any. The boy or 
 girl who hears the story of George Washington or 
 Joan of Arc, is bound to see the point of it and to 
 take for himself or herself whatever food can be 
 assimilated. It is the part of the teacher to put 
 the events and their setting as vividly as possible be- 
 fore the child-mind, leaving the story to do its own 
 work. 
 
BOOKS RECOMMENDED FOR REFERENCE 
 
 ON CHILD-PSYCHOLOGY 
 
 Coe. Education in Religion and Morals. (Revell; 1904.; 
 
 Pease. Outline oj a Bible-School Curriculum. (The Uni- 
 versity of Chicago Press.) 
 
 Koons. The Child's Religious Lije. 
 
 Lamoreaux. The Unfolding Lije. (Religious Publishing 
 Co.; 75 cents.) 
 
 ON THE LIFE OF PAUL 
 
 Ernest D. Burton. Handbook oj the Lije oj the Apostle 
 Paul. (American Institute of Sacred Literature; paper, 
 50 cents.) 
 
 Conybeare and Howson. The Lije and Epistles oj St. 
 Paul. (Scribner; f 1 . 50.) 
 
 Stalker. Lije oj St. Paul. (Revell; 60 cents.) 
 
 Farrar. Lije and Work oj St. Paul. (Dutton and Co.; 
 $2 . 00.) 
 
 Ramsay. St. Paul the Traveller and Roman Citizen. (Put- 
 nam; $3.00.) 
 
 Sabatter. The Apostle Paul. (Pott & Co.; $2.00.) 
 
 Bacon, Bent. W. The Story oj St. Paul. 
 
 Abbott, Lyman. Lije and Letters oj Paul. (Houghton, 
 Mifflin & Co.; $1.50.) 
 
 Robert Bird. Paul oj Tarsus. (Scribner; $1 . 75.) 
 
 on the times of vatjl 
 Gilbert. Christianity in the Apostolic Age. (The University 
 
 of Chicago Press; $1.00.) 
 Farxar. Early Days oj Christianity. (Funk & Wagnalls; 
 
 75 cents.) 
 
xxxiv Books Recommended 
 
 Bartlett. The Apostolic Age. (Scribner; $1.50.) 
 Ramsay. The Cities of St. Paid. (Putnam; $3.00.) Tht 
 
 Church in the Roman Empire. (Putnam; $3-00.) 
 Wright, Wm. B. Cities of Paid. (Houghton, Mifflin & 
 
 Co.; $1.10.) 
 Hastings or Standard. Bible Dictionary. 
 Smith or Rich. Dictionary of Greek and Roman Antiquities. 
 Wallace. Ben Hur. 
 SiENKiEwicz. Quo Vadis. 
 
 ON JEWISH LIFE AND CUSTOMS 
 
 The Jewish Encyclopedia. (Funk & Wagnalls. 12 volumes.) 
 Rosenau. Jewish Ceremonial Institutions and Customs. 
 (The Lord Baltimore Press, 1903.) 
 
PART I 
 THE BOYHOOD OF PAUL 
 
INTRODUCTION 
 
 As we look over the life of Paul of Tarsus, it will 
 be noted that, rather strangely, it naturally divides 
 itself into four parts of approximately fifteen years 
 each. This gives us an excellent basis for the divi- 
 sion of the material of the course. 
 
 Part I tells of the boyhood of Paul, which was 
 probably spent at Tarsus. All we know of these 
 boyhood days of the great missionary is given us in 
 the verse to be learned and written in red underneath 
 the picture (Acts 21:39, omitting the last clause), 
 and a few other verses telling that he was brought up 
 as a Jew, and the strictest sort of a Jew, a Pharisee. 
 In the following chapters, we shall try to discover 
 just what it means to be brought up as a Jewish boy, 
 in the orthodox manner. 
 
 The picture of Paul to be pasted upon this page 
 (see directions on p. xxvii of " General Suggestions") 
 is the work of Raphael, one of the few who has 
 attempted a picture of Paul. This is one of the 
 figures in the "St. Cecilia," of the Bologna gallery. 
 A copy of the complete canvas (Brown 625, Perry 
 343) might be shown the class at this introductory 
 lesson, and the figure of Paul pointed out at the 
 bottom. In the words of Robert Bird, "No artist 
 has ever made of Paul a great picture. His outline 
 
 3 
 
4 Story of Paul of Tarsus 
 
 is difficult to draw; and yet his travels and writings 
 are half the New Testament. No one has left his 
 stamp more deeply upon Christianity, or spread it 
 farther." 
 
 Something may be told of Raphael (when and 
 where he lived), showing that he never saw Paul, 
 who died over 1,400 years before the birth of 
 Raphael. Hence this picture is purely from the 
 imagination of the artist. Each pupil has just as 
 much right to his own idea of how Paul looked as 
 Raphael had. Bear this in mind throughout the 
 course, and see if the artist's conception of Paul 
 satisfies the class. This will be a good way to 
 bring out the pupil's own ideas, and stimulate 
 thought on his part. 
 
 An excellent opportunity for a word on "patriot- 
 ism," is offered by this verse. Do not miss it. Can 
 you speak of your native town as Paul did of Tarsus, 
 as "no mean city" ? We shall find out something 
 about Tarsus in the chapter following. 
 
CHAPTER I 
 
 PAUL'S NATIVE CITY, TARSUS 
 
 References for study — 
 Acts 21:39. 
 
 Bible Dictionary, Article on "Tarsus." 
 Bird. Paul of Tarsus, pp. 1-5. 
 Ramsay. Cities of St. Paul, Part II. 
 Wright. Cities of Paul, chap. i. 
 Missionary Herald, published by A. B. C. F. M. (various 
 reports on "St. Paul's Institute," for the Tarsus of 
 today). 
 
 Illustrative material. — The picture furnished with 
 this chapter is a view of modern Tarsus, taken from 
 a photograph procured by the directors of St. Paul's 
 Institute. The view given is the middle section 
 of the panorama of the town. It is taken from the 
 south from a high mound covering the ruins of the 
 old Roman castle where the proconsul Cicero held 
 his court and where Mark Antony feasted with 
 Cleopatra. In the background is the snow-covered 
 highest range of the Taurus, 10,000 feet above the 
 sea. The parallel ranges are admirably shown as 
 they gradually break down into the foothills that 
 join the great plain of Cilicia on the north. If we 
 were on the spot looking directly to the north, we 
 could distinctly see the famous pass, the Cilician 
 Gates. 
 
6 Story of Paul of Tarsus 
 
 This section represents the most thickly populated 
 part of the town. The clock tower has been recently 
 built and the minarets are doubtiess modern. The 
 low domes belong to Turkish baths. While the 
 actual buildings which we see here are undoubtedly 
 modern, the city is built right on top of the ancient 
 one. There are remains of walls, aqueducts, and 
 gates. Many of the houses seen in the picture are 
 built of squared stones dug from the ruins under- 
 ground. 
 
 There are many points of interest in the city not 
 shown in the picture. For instance, the large 
 Armenian church which stands to the right on the 
 site of the most ancient Christian church of Tarsus, 
 in which Diodorus preached and wrote his book. 
 Beyond the church flows the Cydnus and about one 
 mile to the north are the falls of Cydnus where 
 Alexander took his almost fatal bath. Here also is 
 one of the most interesting ruins in the east, the 
 famous tomb of Sardanapalus. 
 
 To the left we should find a large building called 
 Marguerite Shepard Hall, in which St. Paul's 
 Institute does its work. In the ground belonging 
 to the Institute, twenty-five feet below the surface, 
 is a room in perfect preservation seeming to have 
 belonged to a house of Paul's day. 
 
 The Institute enrols 150 native Christian students 
 annually and is preparing men to be ministers, 
 teachers, and physicians for the needy people. 
 
Paul's Native City, Tarsus 7 
 
 The central thought of this first chapter is, that 
 Paul was a city boy. 
 
 Jesus was brought up amid the simplicities of village life, 
 and the quiet companionship of hills, brooks, woods, clouds, 
 winds, and stars of heaven, the beasts of the field, the birds 
 of the air, the glittering array of flowers and brilliant grass 
 so quickly spread, so soon withering. He had also that dearer 
 companionship, so distinctively a feature of a village — the 
 daily intercourse, in house and street, field, garden, and work - 
 shop, between children and grown-up people. These sweet 
 influences marked with bright, strong touches, the brief 
 period of his public life. "You must become as little chil- 
 dren," Jesus said. "Put away childish things; be men,'' 
 said Paul. 
 
 If the influence of his early surroundings left such prints 
 upon Jesus, we may expect to find the impressions of Paul's 
 early years even more deeply stamped. He was a town boy. 
 The spreading flower, the tinted cloud, the purple hill, the 
 bird in flight, had no special word for him. Soldiers arming 
 and disarming, the sign of force; trained athletes running, 
 wrestling, boxing with mailed fists, the sign of skill; idols of 
 wood and stone, the sign of darkness, early impressed him, 
 and held sway to the end. Life was a fight, in which strength, 
 skill, caution, expediency— the pen as well as the tongue- 
 were to be used. 1 
 
 What sort of a city this was, we are interested to 
 know. There seem to be two facts to be noted: 
 
 1. It was a center of trade and shipping. 
 
 2. It was a university town. 
 
 Suggestions to the teacher. — A map is the most 
 essential aid to the teacher, in this lesson. An 
 
 ; Bird, Paul of Tarsus, pp. 509, 510. 
 
8 Story of Paul of Tarsus 
 
 excellent way of beginning the course is to have 
 each pupil make a relief-map of Paul's journeys, 
 according to directions given in "General Sugges- 
 tions," sec. iii. This, however, should be done 
 outside the school session, as there will not be 
 sufficient time at the regular half-hour on Sunday. 
 This will serve as a good reason for getting the 
 class together, for a week-day gathering, at the 
 beginning of the course. The map-work should be 
 entirely optional, if it is attempted. 
 
 In making or studying the map (see colored map), 
 begin at Tarsus, at the northeast corner of the 
 Mediterranean Sea, in the maritime plain, twelve 
 miles from the mouth of the river Cydnus. Trace 
 the course of the river, from the Taurus Mountains, 
 which rise some twenty miles back from the coast. 
 The province of Cilicia, of which Tarsus was the 
 capital, was divided by the Romans into two parts, 
 which they called Rough and Smooth Cilicia. The 
 province altogether was about the size of the state 
 of New Jersey. The mountains are bold and rugged, 
 impassable except in a single place, which we shall 
 notice later on. 
 
 Show that this little river, the Cydnus, was 
 navigable in the days of Paul, making Tarsus the 
 port of Cilicia, and attracting ships from all parts 
 of the then-known world. What the cargoes of 
 these ships were, we shall see by and by. 
 
 Aim to present a vivid picture of the flourishing 
 
Paul's Native City, Tarsus 9 
 
 little city of Tarsus, as it was in Paul's day. Besides 
 its shipping and commercial activity, Tarsus was 
 a center of Greek learning, ranking with Athens 
 and Alexandria. The university at Tarsus had 
 produced some great men before Paul was born. 
 One of these, Athenodorus, the tutor of Caesar 
 Augustus, was largely responsible for its exalted 
 position in the educational world. It is said that 
 he asked as a special favor that it be made second 
 to none in the empire in this regard. 
 
 But Paul was probably not a university student, 
 though he lived in this center of culture. Draw 
 the attention of the class to some modern city, like 
 Chicago, which has its university, its parks, and 
 palatial homes of merchant princes; and also its 
 crowded districts, where most of the foreigners 
 live. The Jewish section of such a city, we some- 
 times speak of as the ghetto. It was probably in a 
 part of Tarsus corresponding to the modern ghetto 
 that Paul grew up, for his parents were Jews. 
 
 We have no picture of Tarsus as it was in the time 
 of Paul. But we have a photograph of the city as 
 it is today. Ask the class to what empire it now 
 belongs. Does that empire stand for progress? 
 Thus we see that the Tarsus of today has lost its 
 former glory. It has even lost its river, its course 
 having become choked with sand. 
 
 The interesting thing about the Tarsus of today 
 is its American school, very fittingly called St. 
 
io Story of Paul or Tarsus 
 
 Paul's Institute, for the training of the boys of 
 Tarsus and vicinity. If there are girls among your 
 pupils, tell them that at Adana, only 30 miles from 
 Tarsus, there is a similar school for girls, called 
 Adana Seminary. Both these schools are under 
 the management of the Congregational Board, Asia 
 Minor having been assigned to them through the 
 inter-denominational distribution of missionary terri- 
 tory. This is an excellent opportunity for a glimpse 
 of what Christian missions are doing in foreign 
 lands, and will serve as well to bind together the 
 present, with the days of the past centuries. Atten- 
 tion has been recently called to Tarsus and Adana, 
 as the center of the Turkish riots of 1909. 
 
 The questions now naturally arise — How long 
 is it since Paul lived ? How many years has it 
 taken to produce this great change in the little city 
 of Tarsus ? A whole lesson might be given to this 
 alone, and the resourceful teacher might find an 
 abundance of material upon the varying fortunes 
 of Tarsus. She must remember, however, that 
 the historical sense is not yet developed in the mind 
 of the boy and the girl. It is the story of Paul they 
 are looking for. So let her impress upon the class 
 that Paul lived at about the same time as Jesus. 
 He was born, as nearly as we can learn, from four to 
 seven years later; probably about 3 a. d. Through- 
 out the early life of Paul it will be interesting to 
 follow the parallelism of his life with that of Jesus. 
 
Paul's Native City, Tarsus ii 
 
 Paul, then, was a city boy. Tarsus was an impor- 
 tant city of the Roman province of Cilicia, in Paul's 
 time. It was a commercial center and a center of 
 learning. Compare ancient and modern Tarsus, 
 and its educational institutions, of Paul's time and of 
 today. But remember that Paul's education was 
 very different from that offered by either. 
 
CHAPTER II 
 
 HIS JEWISH PARENTS 
 
 References jor study — 
 
 Acts 22:28; 23:6; Phil. 3:5; II Cor. 11:22. 
 
 Burton and Mathews. Life 0} Christ, p. 35, "Jewisn 
 
 Family Life." 
 Rosenau. Jewish Ceremonial Institutions and Customs, 
 
 chaps, vi-viii. 
 Bird. Paul of Tarsus, pp. 5-12. 
 
 Illustrative material. — Anything illustrative of 
 Jewish home life or customs will be helpful with 
 this lesson. Get if you can, for the oriental museum, 
 a little "mezuzah," the small metal box or case 
 containing verses from the Law, which is fastened 
 upon the door-post of every orthodox Jewish home. 
 Also ask some Jewish friend to give you a piece of 
 unleavened bread, or, if near a city, you can pur- 
 chase some at a Jewish shop. 
 
 The central thought of the lesson is the Jewish 
 home. That Paul grew up in a Jewish home we 
 know from his own words, and he tells us, as he 
 does everything, in no uncertain manner. From 
 the letters that he wrote to the people of Philippi 
 and Corinth, we learn to which of the tribes and to 
 which of the sects, he belonged, and also that he 
 was proud of his lineage. The fourth reference is 
 to be memorized. 
 
His Jewish Parents 13 
 
 Suggestions to the teacher. — Try to show the class 
 what it means to grow up in a Jewish home. Draw 
 attention to any Jewish family you may know of, and 
 if it is an orthodox home, you will find substantially 
 the same conditions that surrounded Paul in his 
 boyhood, for the Jews pride themselves on living, 
 to this day, according to the Mosaic Law, which is 
 most rigid in its requirements. And in addition 
 to the commandments of Moses, there has grown 
 up a body of traditions, or rules, gotten together by 
 the rabbis, to which all must conform. 
 
 The first event in the life of a Jewish boy would be 
 the ceremony of circumcision, corresponding roughly 
 to the modern custom of christening — a dedicating 
 of the child to God by the parents. Paul, like all 
 other Jewish lads, was circumcised on "the eighth 
 day," he tells us. On this occasion he was given 
 his name. 
 
 He next tells us the tribe from which he came. 
 Here is an opportunity for an Old Testament 
 review. Question the class as to this youngest 
 of Jacob's twelve sons. Also review the story of 
 the first king of Israel, the most illustrious member 
 of this tribe, as given in I Sam., chap. 9, and the 
 following chapters. It was most natural that the 
 boy should be named for him. There were doubt- 
 less many of this name among the children of the 
 tribe. These were important among the stories 
 of the heroes of Old Testament days that Paul's 
 
14 Story of Paul of Tarsus 
 
 mother would tell him. His Roman name by which 
 he came to be called in later life, has been variously 
 explained. We know that it is like the Latin word 
 meaning "little." 
 
 The Jewish mother has much to do in the training- 
 up of the child "in the way he should go." The 
 Wise Man said of her, 
 
 She openeth her mouth with wisdom; 
 
 She looketh well to the ways of her household; 
 
 Her children rise up and call her blessed. 
 
 She would be his constant companion during the 
 first years of his life. He would go with her to the 
 synagogue, on the Sabbath and on feast-days, for 
 his place would be with the women, behind the 
 screen, until he became a "son of the Law." 
 
 One of the first things that Paul would notice 
 would be the bright metal box, fastened up at the 
 side of the door at the entrance to the house. This 
 was called the mezuzah. Show one to the class, 
 or describe it as vividly as possible. It is a small 
 metal box; the one before me measures only between 
 two and three inches in length. There is a little 
 opening on top, with a cover which falls down over 
 it. Through this opening can be seen a Hebrew 
 character which stands for Jehovah, the Hebrew 
 name for God. The upper surface we may slide 
 upward in the groove, and get at the parchment 
 within. On this we find written the verses in 
 Deuteronomy, chap. 6, beginning with vs. 4: 
 
His Jewish Parents 15 
 
 Hear O Israel: Jehovah our God is one Jehovah: 
 And thou shalt love Jehovah thy God with all thy 
 heart, and with all thy soul, and with all thy might. 
 
 The Law goes on to say of these words "thou 
 shalt write them upon the posts of thy house, and on 
 thy gates," and this command the Jews have carried 
 out literally. Paul's mother would try to tell him 
 what these words meant, as she taught him the 
 Psalms and told him the stories of his people, on the 
 way to the synagogue, or as they sat on the house- 
 top in the evening hours. And she would describe 
 to him the temple at Jerusalem, the most glorious 
 sight in the world, and always have him kneel with 
 his face toward the Holy City, when he said his 
 prayers. 
 
 Paul goes on to say in the letter, that he was a 
 Pharisee. This is a word which Jesus used fre- 
 quently. Explain to the class that the Pharisees were 
 those who were the most strict in their adherence to 
 the Law and the great body of traditions, to keep 
 which would take one's whole time, so that he could 
 do nothing else. They therefore thought themselves 
 better than others. Yet they were more severely 
 rebuked than any others at the hands of Jesus. 
 Even the poor publican was more worthy in his eyes. 
 But Jesus had not yet spoken these words. 
 
 Paul had evidently been set apart, as was the 
 little Samuel, for the service of God. So the thought 
 that he was to be a rabbi would enter into his trairi- 
 
16 Story of Paul or Tarsus 
 
 ing from the very beginning. Ask the class for the 
 story of Samuel, by way of review. 
 
 Paul's home life, then, was that of the strictest 
 sect of the Jewish people. He was brought up in 
 the true manner of the seed of Abraham, and conse- 
 crated to the service of God, being in all probability 
 trained from his earliest years to be a rabbi some 
 day. Notice the reiteration of this fact in the 
 " memory verse," II Cor. 11:22. 
 
CHAPTER III 
 
 PAUL AT SCHOOL 
 
 References for study — 
 Deut. 6:4-9. 
 
 Edersheim. In the Days of Jesus, chaps, vii, viii. 
 Burton and Mathews. Life of Christ, p. 45. 
 Bird. Paul of Tarsus, pp. 13-20. 
 
 Illustrative material. — The picture supplied with 
 this chapter is that of an oriental school. 
 
 Central thought. — Though the school that Paul 
 is supposed to have attended, will be found in many 
 ways inferior, when contrasted with our modern 
 school system, still there is one point very much in 
 its favor. The comparison of the two methods of 
 education will be the central idea of this chapter. 
 It should be one of great interest, as the question of 
 education, especially along moral and religious 
 lines, is becoming more and more absorbing.' 
 
 Suggestions to the teacher. — The first step is to 
 place the oriental school scene before the pupil. 
 The oriental method is much the same, be it Jewish 
 or Mohammedan. Point out the lack of equipment. 
 Not even seats are furnished. The pupils sit cross- 
 legged on the floor, in a semicircle before the master 
 with the bright-colored kerchief coiled about his 
 head. 
 
 17 
 
18 Story of Paul of Tarsus 
 
 There is an entire lack of books and pictures. 
 Sand is sometimes used for writing, as in the case of 
 Jesus' writing upon the sand. Mr. Bird says blocks 
 of wood were often used, and the characters made 
 upon them with chalk. There is no music, or draw- 
 ing, and nothing of manual work in these schools. 
 The lessons are learned by heart, and often repeated 
 aloud, after the Chinese fashion. 
 
 And what are these lessons ? Their mathematics 
 is most elementary, and geography is never thought 
 of, while foreign science and literature are absolutely 
 prohibited. It is true, every boy should know in 
 which direction to kneel, to have his face toward 
 Jerusalem. But it is the history and religious 
 requirements of the Jewish people upon which these 
 boys spend all their youthful years, from the age of 
 six, when they begin school life as we are told by 
 the "memory verses," 6 and 7. In the words of 
 Edersheim, "In the days of Christ the pious Jew 
 had no other knowledge, neither sought nor cared for 
 any other, than that of the law of God" (In the 
 Days of Jesus, p. 124). The Law is written upon 
 a great roll, from which it is read off to the class, 
 and must be committed to memory. The Law, 
 Paul would learn in the Hebrew, which was looked 
 upon as a sacred language. Some of the other 
 books were in Greek, the language of every day. 
 Thus Paul had two languages to learn. 
 
 The school was of course connected with the 
 
Paul at School 19 
 
 synagogue, often a small dark room at one corner 
 of it. 
 
 But there is one respect in which the education of 
 a Jewish boy was superior to our own system. His 
 lessons dealt directly with his daily life. There is no 
 gulf between the secular and the religious, among 
 the Jews. Their religion is their life. Would that 
 we too might say the same! Life was a unity for 
 Paul. And may we not say that " religion is the art 
 of living" ? 
 
 In connection with the history of his people, he 
 would learn about the various feasts of the Jewish 
 year, of which we shall have more to say later on. 
 In this chapter mention is made of the Passover with 
 its unleavened bread, and the Feast of Lights, 
 which comes in December and lasts a week, on the 
 first night a candle being lighted for each member 
 of the family, and an extra one added each evening 
 of the feast, till at the end the house is a blaze of 
 light. This festival is in honor of the reopening of 
 the temple, after it had been closed for three years, 
 more than one hundred and fifty years before Paul's 
 time. 
 
 There was some effort at gradation in the study. 
 The books of the Pentateuch came first. Be sure 
 that the pupils understand the meaning of this 
 word. Explain to them that there was no Bible, 
 such as we have, in the days of Paul and Jesus. 
 The New Testament had not, of course, been 
 
20 Stoby of Paul of Tarsus 
 
 written. The Old Testament contained the history 
 of their nation and the religious requirements which 
 were prescribed for them. This was divided into 
 three different parts, which are different from our 
 division of the Old Testament. The Law was the 
 first of these, and was to be mastered by the boy 
 before he could become a " Bar Mizwah " or a " son 
 of the Law" — which was usually in his thirteenth 
 year. Leviticus would be taught him before Genesis, 
 though the story of the latter was doubtless already 
 familiar to him. Indeed, Josephus tells us that 
 from their earliest consciousness "they had learned 
 the laws so as to have them, as it were, engraven 
 upon the soul." 
 
 Though it was called the Five Books, or Book 
 of the Law, it was really a large scroll, looking 
 much like a roll of yellow wall-paper, for it was 
 written on parchment or Egyptian papyrus and 
 rolled upon two sticks, as we see in the picture that 
 goes with chap, vi, where we shall consider its place 
 in the synagogue worship, and see where it was 
 kept. Some of the pupils may enjoy making a 
 model of the scroll for the oriental museum. 
 
 There were other rolls also, to which he could 
 then go on after he had learned the story of the 
 patriarchs, the "ancient shepherds and fathers of 
 the Jewish people," and of the great leader, Moses, 
 who brought them forth from the Egyptian bondage. 
 The Book of the Prophets, according to the Jewish 
 
Paul at School 21 
 
 division, told of the conquering of Canaan, of kings 
 and armies and battles, and dreadful enemies that 
 had to be met and overcome, and how victory could 
 only be won through the presence of God, which was 
 symbolized by the Ark which Moses had commanded 
 them to build, in connection with the directions he 
 had received for the Tabernacle. 
 
 The Writings contained fewer stories, but many 
 psalms and wise sayings which were next to be 
 learned, and also told of the return from the captivity, 
 and the rebuilding of the house of God in Jerusalem. 
 Finally came the Traditions — which were hardest of 
 all, because they were not written down, but had 
 to be learned from some great rabbi and interpreted 
 by him. 
 
 These were called the Oral Traditions, consisting of end- 
 less sayings, explanations of the Bible, and of the six hundred 
 and thirteen commandments which the rabbis said were in the 
 first five books. These Traditions had been heaped up by 
 the great rabbis of past times, who had spent their lives in 
 committing them to memory, and teaching them to their 
 students, and adding more if they were able. 1 
 
 In the platform of the National Education Associ- 
 ation adopted in July, 1908, a very significant clause 
 is found: 
 
 We earnestly recommend to boards of education, prin- 
 cipals, and teachers, the continuous training of pupils in 
 mora's and in business and professional ethics, to the end 
 that the coming generation of men of affairs may have a well- 
 developed abhorrence of unfair dealing and discrimination. 
 ■ Bird, op. cit., pp. 35, 36. 
 
22 Story of Paul .of Tarsus 
 
 Is not this a recognition of the great lack id our 
 educational system — a lack of just that which was 
 the strength of the Jewish system ? 
 
 With this thought in mind, the teacher may show 
 to the pupils, in her own way, how the training of 
 the Jewish child, in his school work, as well as at 
 the synagogue service and in the home, was all 
 intended to make him know and obey the Law of 
 Moses, as his rule of life, and to feel that God was 
 specially interested in the Jewish race as his choseD 
 people. 
 
CHAPTER IV 
 
 PAUL'S PASTIMES 
 
 References jor study — 
 
 From Paul's Letters: I Cor. 9: 24; I Tim. 6: 12; II Tim. 
 
 2:5; 4:7,8. 
 Encyclopedia Britannica, article "Gymnasium." 
 Smith. Dictionary oj Greek and Roman Antiquities; 
 
 articles "Gymnasium," "Stadium," "Amphitheatrum." 
 Bird. Paul 0} Tarsus, pp. 21-24, 33) 34> 4S~47- 
 Wallace. Ben Hur, especially Book V, chaps, xii, 
 
 xiii, xiv. 
 Smith. Bible Dictionary, article "Games." 
 
 Illustrative material. — The picture with this lesson 
 is of the beautiful Greek sculpture, the " Discobolus," 
 of Myron. An ancient copy of it may be seen 
 today in the great gallery of marbles at the Vatican 
 palace in Rome. Notice the splendid figure of this 
 Greek youth, the well-developed muscle and the 
 graceful lines of his position, with arm upraised to 
 throw the heavy metal plate called the discus. 
 This was one of the favorite Greek games. 
 
 Brown 236 shows a "Race of Roman Chariots," 
 by Checa. 
 
 The Souvenir Album gotten out by the Klaw & 
 
 Erlanger management of "Ben Hur" will be useful 
 
 in this connection, as well as in other lessons of the 
 
 course. Perhaps some of the class have seen the 
 
 23 
 
24 Story of Paul of Tarsus 
 
 play. This will afford material for discussion, and 
 help to make the life of Paul's day real. 
 
 The central thought of this chapter is the influence 
 upon Paul's life, of the surroundings of his boyhood 
 days in Tarsus. In his letters we find numerous 
 allusions to the contests of various sorts, which 
 were so important a part of the life of the Greeks 
 and Romans. The Scripture references selected 
 are figures of this sort, taken from the letters of Paul 
 and the letter to the Hebrews. 
 
 Know ye not that they that run in a race, run all, but one 
 receiveth the prize ? So run, that ye may obtain. 
 
 And if a man also strive for mastery, yet is he not crowned, 
 except he strive lawfully. 
 
 I have fought the good fight, I have finished my course, 
 I have kept the faith; henceforth there is laid up for me a 
 crown of righteousness. 
 
 Fight the good fight of faith, lay hold on eternal life, where- 
 unto thou art also called, and hast professed a good profession 
 before many witnesses. 
 
 Therefore, seeing we are compassed about with so great a 
 cloud of witnesses, let us also lay aside every weight, and 
 the sin which doth so easily beset us, and let us run with 
 patience the race that is set before us. 
 
 In the last two verses, the second of which we have 
 chosen for memorizing, notice the picture of the 
 amphitheater, with its tiers of spectators, likened to 
 a "cloud" of witnesses, looking on at the contest. 
 The author of Hebrews used the same figure which 
 Paul has employed elsewhere, and had been present 
 at some of the spectacles such as were taking place 
 
Paul's Pastimes 
 
 2 5 
 
 constantly at Tarsus, while Paul lived there. These 
 scenes at the amphitheater seem to have made a 
 strong impression upon Paul, and often gave him 
 the text for his life-message. 
 
 Suggestions to the teacher. — Someone has said, 
 "You may judge a man by his recreation." The 
 subject of "play" is coming to attract a great deal 
 of attention, as it is recognized as a very important 
 element in every life. A National Play Conference 
 is held yearly in the United States. We shall 
 therefore be interested to find what recreation the 
 city of Tarsus afforded to Paul. 
 
 As a center of Greek culture, it would of course 
 offer special advantages for physical development. 
 
 Gymnastics were thought by the ancients a matter of such 
 importance that this part of education alone occupied as 
 much time and attention as all the others put together; and 
 while the latter necessarily ceased at a certain period of life, 
 gymnastics continued to be cultivated by persons of all ages, 
 though those of an advanced age naturally took lighter and 
 less fatiguing exercises than boys and youths. 
 
 There was probably no Greek town of any importance, 
 which did not possess its gymnasium. 
 
 The stadium sometimes formed a part of the buildings of 
 the gymnasium. It was originally intended for the foot-races, 
 but the other contests which were added to the games from 
 time to time were also exhibited in the stadium. 1 
 
 In Tarsus the gymnasium was upon the east side 
 of the city near the river, a building of great size and 
 
 i Smith, Dictionary of Greek and Roman Antiquities, pp. 529, 
 53°. I0 55- 
 
26 Story of Paul of Tarsus 
 
 splendor, in whose porches and gardens the wise 
 men walked and talked with groups of earnest 
 pupils. 
 
 Point out the direct contrast between this sort 
 of training, and that which Paul's father would 
 choose for his son. Though not allowed to go to 
 the gymnasium, Paul could not help knowing some 
 of the Greek boys and at least hearing of the contests 
 which were constantly occurring at the racecourse, 
 gymnasium, and stadium. 
 
 The Greeks and the Romans were so fond of running 
 that a youth who gained one of their great races had a statue 
 put up to him, and was as much praised as if he had done a 
 great and good thing. 
 
 There were hot and cold baths, where all boys were taught 
 to swim and to love bathing; and after each bath they were 
 well rubbed with olive oil to make them supple, for they wore 
 no clothing when at their games. 
 
 And when his father took Paul to see the boys at play, he 
 would tell his little son that these supple, laughing fellows 
 might make strong soldiers or fast runners, but the boy who 
 studied the law of Moses, and excelled in learning and good- 
 ness, would grow up a better man. 1 
 
 Note the revival of the Greek spirit in the athletics 
 of the present day, and the "Olympic games" 
 between athletes of different nations, with the last 
 gathering held at London, at which so many of the 
 trophies were carried off by Americans. Thus 
 we would learn from both the Greeks and the Jews. 
 
 - Bird, op. tit., pp. 33, 34. 
 
Paul's Pastimes 27 
 
 Another part of Tarsus that could not fail to 
 interest the boy Paul would be the harbor. Mr. 
 Bird again gives us a vivid description of what he 
 would see: 
 
 Instead of coming straight home from school, he would run 
 down to the harbor, on both sides of the river, and there he 
 saw ships, the delight of all boys, that had come on voyages 
 over the sea from foreign countries. And he would look with 
 wonder at the small wooden figure fixed upon the front of 
 the boat as a figure-head, which the sailors believed kept harm 
 away. On other ships he saw a great white eye painted on 
 the side of the bow, and wondered what it was for. And there 
 he saw men with faces red as copper, who had sailed all the 
 way from Egypt, and black men who had come from Africa, 
 and merry, singing fellows, with caps of red and blue, who had 
 crossed from the islands of Crete, of Cyprus, and of Rhodes, 
 and the more distant ports of Italy, Greece, Syria, and Pales- 
 tine. And thus he learned that while Tarsus was a big city 
 there were other cities and countries far away over the glittering 
 sea. 
 
 And he would see rafts of trees, with men standing upon 
 them, guiding them with poles and ropes, that had come 
 floating down the river from miles above the city, and bales 
 of goods being hauled up out of the ship's hold, and blocks of 
 rough marble slowly dragged to the wharf by a crowd of men, 
 who pulled all together, keeping time to one man who shouted 
 md clapped his hand. There, too, were strings of asses, 
 mules, and small horses, laden with grain sacks, bundles of 
 hides, coarse cloth, skins, wool, leather; while others had oil 
 ind wine, some carried in black leather bottles and some in 
 red earthenware jars — and all waiting to have their burdens 
 taken off and put into the ships. 
 
 And when at last a ship was laden, he listened to the shouts 
 
28 Story of Paul of Tarsus 
 
 of the pilot and captain, and the cheery answers of the sailors, 
 as the ropes were cast off and the ship pushed away until it 
 was well out into the river. Then oar after oar would be 
 thrust out to guide them down the mid-stream, while the steers- 
 man stood high up on the house at the stern, now pushing, 
 now pulling at the two big steering.oars, and shouting excited 
 orders to the rowers below. Then came the creaking of ropes, 
 and the great red-peaked sail rising up the mast as the sailors 
 sang and shouted, until the wind caught it, making it bulge 
 and tug as if it were a living thing. 1 
 
 Draw attention to the ships of those days, such 
 as will be seen in the shipwreck scene of Ben Hur. 
 If there is time, read the description of Cleopatra's 
 gold boat, p. 22. Notice especially the cargoes, 
 coming in and going out. A very fine description 
 of the market-place (Bird, pp. 23, 24) may be added 
 if desired. 
 
 But the genuine boy cannot be kept within the 
 city's bounds — and Paul was genuine, and intense 
 in whatever he did. Swimming would, of course, 
 be among his amusements. What boy has not 
 at least tried to swim? We have spoken of the 
 Cydnus as a mountain stream, bearing down the 
 melted snows from the Taurus range. The great 
 Alexander almost met his death by bathing in its 
 icy waters, some three hundred years before Paul's 
 time. Hunting birds' eggs, visiting the waterfall 
 above the town, and of course fishing, would also 
 attract a boy. 
 
 1 Op. tit., pp. 21, 22. 
 
Paul's Pastimes 29 
 
 The Cilician plain yielded fruits of many sorts. 
 Apples, cherries, oranges, lemons, citron, and dates 
 grew in abundance, in addition to the grapes which 
 were so widely used for wine and raisins, and the 
 olives for oil. Honey, too, would be among their 
 delicacies. And Paul would have a chance to help 
 in gathering and preparing these. 
 
 And so we may think of him as learning of much 
 that was going on in the city, in his leisure hours, 
 and of the people about him, so very different from 
 the Jews; and something of the country immediately 
 about Tarsus. 
 
CHAPTER V 
 
 THE ROMANS IN TARSUS 
 
 References for study — 
 Acts 22:25-29. 
 
 Bird. Paul of Tarsus, pp. 29-31. 
 Wallace. Ben Hur, especially Books II and III. 
 
 Illustrative material. — The picture is a copy of the 
 famous statue of Augustus Caesar, also in the Vati- 
 can gallery. Any pictures of Roman soldiers may 
 be used to advantage, as in an illustrated volume 
 of Caesar's Commentaries. 
 
 The meaning of Roman citizenship is the central 
 thought of this lesson. What it meant to Paul in 
 particular, later in his life, is shown in the narrative 
 chosen for the chapter. Paul's admirable fitness for 
 his great work can be realized only as we consider his 
 contact with Greek culture, and his Roman position, 
 in addition to his strict Jewish training. 
 
 It is the aim to give some idea of the vastness of the 
 Roman Empire, at this time the world-power, as will 
 be more fully recognized in Paul's last days. And 
 it must be said of her that, in the words of Mr. 
 Wallace, "What Rome seized with strong hand, 
 she always defended." 
 
 Suggestions to the teacher. — The likeness of Greeks 
 and Romans in their high regard for physical 
 30 
 
The Romans in Tarsus 31 
 
 strength is first to be pointed out. But the Romans 
 laid the emphasis upon fighting, as the end for 
 physical training, which they considered not less 
 important than oratory or statesmanship. Hence 
 the Romans were the world's "soldiers" — the 
 conquerors of the Greeks, as well as the rest of the 
 world. The "memory verses" (Eph. 6:14-17) 
 give a picture that Paul drew of the Christian 
 Soldier in one of his letters. A number of hymns 
 have been inspired by the same conception, one of 
 which is printed in the notebook. 
 
 We can ask no better description of the Roman 
 soldier than that given by Robert Bird: 
 
 The Jews were not soldiers, but little Paul often saw the 
 Roman troops marching through the streets from the castle 
 to the country, footmen in rough tunics of all colors, coming 
 down to their knees like kilts, with stout leather shoes fastened 
 on their bare feet, making a dull sound on the street as they 
 marched past in a band, each wearing a heavy leather jacket 
 shining with brass plates on back and front. Their legs and 
 often their arms had shining brass coverings strapped upon 
 them, and on their heads were leather caps that flashed with 
 brass plates, often with a ridge of white or black horse-hair, 
 like a brush, that added much to the fierceness of their appear- 
 ance. At their side hung the terrible short swords of bronze, 
 their left hand clasped a long bronze-headed spear, and on 
 their back was slung a heavy shield of bull-hide, studded with 
 brass, having the soldier's name and number written inside. 
 These were the terrible men who lived by fighting for their 
 masters in the far-away city of Rome, Fighting was their 
 trade, and they cared little who they fought for or why they 
 fought. 
 
32 Story of Paul of Tarsus 
 
 Others were light and active, and rode beautiful horses, 
 with only a cloth pad for a saddle, and no stirrups; and every- 
 one could spring on to his horse's back, spear in hand, at one 
 bound. And little wonder. From boyhood they were trained 
 for horse soldiers, and horse soldiers they would be to the end 
 of their lives. They had no music to cheer them; but in 
 front, when they were going into battle, went a row of men, 
 with long, straight trumpets of bronze in their hands, which 
 gave forth all at once a frightful blare, as the terrible signal 
 for the slaughter. Instead of banners, some companies car- 
 ried a small flag of green or red, embroidered with a serpent, 
 that fluttered from a crossbar on the top of a gilt pole, while 
 some had only the number of their band. Others had no 
 flag at all, but a gilt ball, a small figure of the emperor, or a 
 litde eagle with outstretched wings, upon their pole. The 
 other end was shod with brass to use for fighting, or when they 
 stopped marching, to stick into the ground and mark the place 
 for their band. 
 
 And Paul was taught to hate the sight of these men, and he 
 heard his father praying every day that the Savior would soon 
 come who would deliver his country from them. But in later 
 years he got to like the Roman soldiers, for they saved his life, 
 and some were kind to him. 
 
 It is not likely that the boy Paul would be allowed to watch 
 the processions from the groves and temples of the idols when 
 the city of Tarsus kept a holiday, and hundreds of white-robed 
 priests, men and women, were decked with flowers and ribbons 
 to walk, dance, and sing through the streets, and drink, feast, 
 and revel in the temples. The priests said it was in honor of 
 the idols, but their way of doing them honor was even more 
 vile than the images they served. Sometimes it was in the 
 name of Apollo, the idol of the sun; sometimes of Hermes, the 
 idol of games; sometimes of Sardanapalus, the drunken king 
 of Assyria, who was said to have built Tarsus eight hundred 
 
The Romans in Tarsus 33 
 
 years before. . . They also kept the birthday festival 
 of the Roman emperor Augustus; and as these holidays were 
 partly religious, they were hated by the Jews, who took no 
 part in them, and kept their children out of sight, telling them 
 that it was very wicked to pay honors to idols of wood and 
 stone. . . . The Jews were a very small part of the whole, 
 and were not liked by the rest of the people, who did not 
 understand their way of worshiping an unseen God in their 
 houses and synagogues, and despised them for not going to 
 the city temples or to the great festivals held in honor of their 
 Greek idols. 1 
 
 Ben Hur was made a Roman, you will recall, by 
 the duumvir, Quintus Arrius, whom he saved from 
 drowning. Read the contrast between Jew and 
 Roman, as given by the mother of Ben Hur, in 
 Book II, chaps, iv and v: 
 
 " The simplest of all the signs is the daily life of the people. 
 Of this I will only say, Israel has at times forgotten God, while 
 the Roman never knew him; consequently comparison is not 
 possible. Roman!" she continued, "to all the world, the 
 word means master." And when he expressed the wish to 
 be a soldier, "You have my permission" she said, "if only 
 you serve the Lord instead of Caesar." 
 
 So we see that, although they spoke Greek in 
 Tarsus, it was ruled by the Romans, and it was a 
 great thing to be a Roman citizen. Yet this great 
 Roman Empire which ruled the whole of the known 
 world, has disappeared. It has left us many of our 
 laws, some fine pieces of art, and much literature, 
 as the works of Vergil, Cicero, and Caesar. But 
 
 « Op. cit., pp. 30, 31, 29. 
 
34 Story of Paul of Tarsus 
 
 its great conquests have fallen into the hands of 
 other nations. The message of love which was 
 taken to Rome by Paul and other heralds of the 
 Cross, has outlived all the glories of the conquering 
 Romans, whose emperors tried to blot it out by 
 savage persecution. 
 
 Paul's father must have been an influential man 
 in Tarsus, for he clearly possessed the citizenship of 
 both Tarsus and Rome, and transmitted them to 
 his son. 
 
 The citizens or burgesses of Tarsus, therefore, were a timo- 
 craric aristocracy, whose status rested on a property qualifi- 
 cation, and who exercised the power of government and held 
 the right of election and voting generally. Within this oli- 
 garchic body, again, there was an inner aristocracy consisting 
 of Roman citizens, viz., the families which had raised them- 
 selves so conspicuously in the city by wealth or by high office 
 or, as was usually the case, by both, as to be admitted into the 
 governing class of the Empire. In estimating the position 
 of the young Paul, as he grew up in Tarsus, this privileged 
 and aristocratic position which he inherited must be taken 
 into account. 1 
 
 i Ramsay, The Cities of St. Paul, p. 227. 
 
CHAPTER VI 
 
 SYNAGOGUE FESTIVALS 
 
 References for study — 
 
 Exod. 23:12-17; Acts 15:21. 
 
 Edersheim. Life and Times of Jesus, Book III, 
 
 chap. x. 
 Rosenatj. Jewish Ceremonial Institutions and Customs, 
 
 chap. i. 
 Bird. Paul of Tarsus, pp. 17, 24, 27, 40-43, 88, 94-96. 
 
 Illustrative material. — "The Samaritan Penta- 
 teuch," or Book of the Law, goes with this lesson. 
 Any picture of a synagogue and Greek or Roman 
 temple to contrast with it, will be useful. 
 
 Get for your museum, or borrow from some 
 Jewish friend, a tallith or scarf such as Jewish 
 men always wear during the synagogue services. 
 
 Underwood, View 19 of the Stereographic Series 
 of "Travel Lessons on the Life of Jesus," shows one of 
 the booths erected by the Jews during the Feast of 
 Tabernacles, which may still be seen at the harvest 
 season even among the Hebrews in the crowded por- 
 tions of New York City. 
 
 The central thought is the Mosaic law as the basis 
 
 of the synagogue worship, the place of the scroll 
 
 behind the curtain of velvet, and the provisions 
 
 of the same regarding the ceremonial, especially the 
 
 35 
 
36 Story of Paul of Tarsus 
 
 three great feasts of the year. The "memory 
 verse" chosen is from Ps. 119:33, the words of the 
 Psalmist as he sings of the Law. 
 
 Suggestions to the teacher. — The first thought is the 
 contrast between the ornate Greek and Roman place 
 of worship, and that of the deeply religious Jew. 
 A picture of a Greek or Roman temple, with its 
 rows of white columns, built for architectural effect, 
 and set in a grove of green foliage may be shown. 
 Within is a statue of god or goddess, as the case 
 may be, Venus or Apollo or whoever chances to be 
 the patron divinity of the community. Over against 
 this, picture a small, dark building, with tiny door 
 for entrance, obscurely located in the meaner part of 
 the town. Anything like a statue was strictly for- 
 bidden the Jews by the Second Commandment. 
 
 The synagogue was, in a sense, a substitute for the 
 temple. The sacrifice could not indeed be offered 
 in it, but the Jews could gather there for worship, and 
 the reading of the Law and the Prophets, the scroll 
 of which was kept behind a curtain or screen which 
 corresponded to that which hung before the Holy of 
 Holies in the temple where the Divine Presence 
 was felt to dwell. Rosenau tells us 1 that the syna- 
 gogue has three main divisions, corresponding to 
 those of the temple, the space occupied by the con- 
 gregation, to the temple courts, the platform for 
 the speaker, to the inner space where stood the altar, 
 
 ■ Jewish Ceremonial Institutions and Customs, pp. 23, 24. 
 
Synagogue Festivals 
 
 37 
 
 and the Ark of the Law, to the Holy of Holies. A 
 great number of scrolls with costly coverings may 
 be found in the arks of rich modern synagogues, and 
 a light is kept burning constantly before the ark. 
 
 In this chapter, we wish to know some of the chief 
 things this Law commanded, for they looked to it 
 for directions as to every particular of their lives. 
 We cannot go into all of these, and will notice only 
 a few. Study the illustration of the praying-shawl 
 and read Bird's account as well as the reference to it, 
 Num. 15:37-40. 
 
 Turning to the verses in Exod. 23 : 12-17, which the 
 pupils are asked to read at home, you will find one 
 of the first strict commands regarding the Sabbath. 
 Mr. Bird gives a beautiful picture of "The Cheerful 
 Sabbath Lamp," telling how the Sabbath began at 
 the going-down of the sun on Friday, when a trumpet 
 sounded from the temple, and lasted till sunset of 
 Saturday. 
 
 Paul learned that he must not walk more than half a mile 
 on that day, or carry anything, even in his pockets, or wear 
 shoes, slippers, or boots, but only sandals; that he must not 
 tie a sandal except with one knot, or light or put out a fire, or 
 help anyone who had been hurt, but he might pull an ass out 
 of a well. He must not pluck an ear of grain, or rub it between 
 his hands, for that would be to reap and thresh. These Sab- 
 bath rules he believed were right and holy; but Jesus would 
 tell the people that they were foolish, and had nothing to do 
 with being good or bad. 1 
 
 •- Bird, op. cit., p. 81. 
 
38 Story of Paul of Tarsus 
 
 Then Moses speaks of the three great festivals of 
 the Jewish year. We shall hear of these frequently 
 in all our studies of Jewish history. So let us get 
 them clearly in mind; and to better understand and 
 remember them, we will compare them with our own, 
 and find that there are the same underlying reasons 
 for each, based upon the seasons. 
 
 1. The first, the Passover, comes in the spring, 
 at about the time of our Easter, which signifies the 
 breaking of winter's bonds, and the bitter bondage 
 of sin, through the sunshine of God's love, in the 
 great gift of his Son. They celebrated at this time 
 their deliverance from Egypt. 
 
 2. The second, in the sunny month of June, 
 reminds us of our Children's Day, for in this, too, 
 the children played an important part. It was called 
 the Festival of First-fruits — when the first sheaves 
 of the harvest were cut and borne triumphantly to 
 the temple or synagogue. The throngs of children 
 were decked with flowers, and carried green garlands 
 in their hands. There were "small white willow 
 baskets, filled with fruits of all kinds brought 
 in and laid before the rich curtain, and the ever- 
 burning lamp, as an offering to God of the first and 
 best of their fruits and grain." 
 
 3. The third, in the harvest-time, served the 
 same purpose a.s our Thanksgiving. It was called 
 the Feast of Ingathering, "in the end of the year, 
 when thou hast gathered in thy labors out of the 
 
Synagogue Festivals 39 
 
 field." Another name more usually given it was 
 the Feast of Tabernacles; for at this season, it was 
 the custom of the people to build themselves booths, 
 and live in them, in memory of the time so long ago, 
 when, after leaving Egypt, the Jews lived in tents, 
 as they wandered for forty years among the sands 
 and bare rocks of the desert. Of the first of these 
 Mr. Bird tells us: 
 
 Besides times of feasting and rejoicing at home, and of 
 special services in the little synagogue, there were three great 
 festivals kept by the Jews of Tarsus that lasted each a week, 
 and which they kept as holidays. It was the law of Moses 
 that as many as could do so should then go to Jerusalem and 
 keep these festivals in the golden temple itself; and while 
 large numbers went from distant lands, there were many who 
 had to stay at home with the children. 
 
 One of these was the spring festival of the Passover, in 
 memory of their coming out of Egypt; and the chief thing was 
 the joyful Passover supper, in which Paul was now old enough 
 to take part. He saw his mother busy on that day cleaning 
 and sweeping in every corner, and burning every piece of bread 
 she could find, so that her house should be bright, clean, and 
 pure when the sun went down, without even a crumb of leav- 
 ened bread in it. He saw her baking the Passover cakes of 
 finest wheat flour without leaven, and preparing the bitter 
 herbs, endive and lettuce, the sauce of figs, dates, almonds, 
 and spice pounded into a paste with vinegar, the roasted lamb, 
 the cups of red raisin wine, and the white candles. 
 
 In the afternoon the children were dressed in their best 
 clothes, and went with their father and mother to the syna- 
 gogue, to hear again the familiar story of that night in Egypt 
 when the angel of death passed over the land. And when 
 
40 Story of Paul of Tarsus 
 
 they came home, Paul saw his father take a lighted candle 
 from his mother's hand, and go through the house, searching 
 in every part to see that no leavened bread was there, and 
 gathering up a few crumbs, and burning them in the fire, 
 which she had left expressly for him to find. For the law 
 said their house would not be pure if any crumbs were left. 
 When the first star appeared, the outer door was shut, and 
 they went into the lighted room where the supper was laid; 
 and as they had not tasted food since noon, they were very 
 hungry. They all washed their hands, and his father reclined 
 upon a couch at the head of the table, of the best cushions 
 which his mother had in the house, saying that the first Pass- 
 over supper had been eaten in anxiety and readiness for a 
 journey, but they were now to eat it joyfully and at their ease. 
 Then each one tasted the raisin wine, over which his father 
 had asked the usual blessing. They ate of bitter herbs and 
 vinegar sauce, to remind them once more of the bitter bondage 
 of Egypt; and next of the unleavened cakes; and then the 
 roast lamb was brought steaming from the fire and put in 
 front of his father. But before touching it, he poured out a 
 second cup of red wine; and if Paul was the youngest child, 
 he asked what it all meant; and his father replied that it was 
 a joyful supper to commemorate their deliverance from Egypt. 
 And standing up, they sang a glad psalm with these words in it: 
 
 When Israel went out of Egypt, 
 
 From a people of a strange language, 
 
 The Red Sea saw it, and fled: 
 
 The Jordan was driven back. 
 
 Then they ate the hot roast lamb with their fingers, and 
 more cakes of bread, and drank more raisin wine, and sang 
 more psalms, till they came to fruits and sweets and anything 
 else they pleased; so that if they were hungry at first, they 
 made up for it by having a really good feast. 1 
 
 > Op. cit., pp. 40, 41 
 
Synagogue Festivals 41 
 
 Thus the Law was the great thing in the early life 
 of Paul. The synagogue service centered about it; 
 it gave directions, not only for the Sabbath and the 
 synagogue festivals, but for dress and daily living. 
 And Paul spent his youthful days in trying to learn 
 just what others said the Law required of him. It 
 never occurred to him to think for himself, as Jesus 
 was doing, in that quiet glen of Galilee. Paul was 
 to learn that later. 
 
CHAPTER VII 
 PAUL LEARNING HIS TRADE 
 
 References for study — ■ 
 Acts 18:3; 20:34. 
 Bible Dictionary, article "Tent." 
 Bird. Paul oj Tarsus, pp. 49-53. 
 
 Illustrative material. — "A Bedouin Family in 
 Their Tent," furnished with this chapter, shows the 
 sort of tents still used in the country where Paul 
 grew up. A model of such a tent, made by members 
 of the class, will be a valuable addition to the ori- 
 ental museum, and help to increase the interest of 
 those who make it. 
 
 The central thought of this chapter is embodied 
 in the words of Paul to the elders of Miletus, in the 
 "memory verse" — Acts 20:34 — the fact that Paul 
 labored with his hands and was dependent upon 
 no one, but rather able to do for others who had 
 less than he. His trade he must have learned 
 when a boy, for every Jewish boy was expected to 
 learn a trade, generally that of his father. The 
 rabbis had the saying, " the man who does not teach 
 his son a trade, wishes him to be a thief; for who- 
 ever does not work for his bread, eats the bread of 
 someone else." 
 
 42 
 
Paul Learning His Trade 43 
 
 Suggestions to the teacher. — We wish to note — 
 
 1. Why Paul was a tent-maker. 
 
 2. The difference between the tents of his day and 
 ours, in color, shape, etc. 
 
 3. The stages of the process of tent-making, 
 consisting of (a) the buying of the hair of mountain 
 goats; (b) the combing and dyeing; (c) the spinning 
 and weaving; (d) the cutting and sewing; (e) the 
 rope-twisting and pole-making; (/) the setting-up 
 and selling. 
 
 Weavers and tent-makers were common in Tarsus, and it 
 is likely that this was Paul's father's trade, for he made bis 
 son a weaver and tent-maker. The strong cloth of Tarsus 
 was known far and wide, for it was made from the hair of the 
 long-haired goats that fed among the highlands of Cilicia, and 
 was called cilicium. Owing to its hardness it was almost 
 waterproof, and was used for making ships' sails, corn and 
 wool sacks, and rough outer clothing for sailors and fishermen; 
 but it was chiefly used for making strong, wide tent-covers. 
 
 If Paul's father was a tent-maker, his workshop would 
 be an open shed, with sticks, strings, ropes, and stone weights 
 hanging at one end as a weaving loom, from which it would 
 surprise anyone but a Tarsus weaver to see a roll of firmly- 
 knit haircloth slowly growing. Bundles of goats' hair, black, 
 brown, and white, tied with hair ropes, would be heaped up, 
 just as they had been bought from the shepherds, either in 
 the market-place, or more likely by wandering among their 
 tents and camps in the hills. 
 
 Several times a year Paul's father would take a long journey 
 up the winding rocky paths into the mountains to find the 
 shepherds, and come home again with his asses laden with 
 sacks and bundles of hair to keep his tent-making going. 
 
44 Story of Paul of Tarsus 
 
 The hair had then to be combed and put in order for spinning 
 into thread, and some of it would be dyed red, brown, yellow, 
 purple, blue, green, so as to give the broad stripes of color 
 which the shepherds loved to see in their wide tent-covers. 
 But the most of it would remain in its natural colors of black, 
 brown, gray, and white. 
 
 In another part of the workshop would be heard the lively 
 chatter of women, as they stood holding a bundle of hair, 
 spinning the hanging thread with deft fingers, and blending 
 the bright colors, to wind it upon spindles and put it into the 
 weaver's shuttle. And Paul would have to stand with the 
 women and learn how to spin the thread; for without thread 
 for his shuttle he could not weave, and in years to come he 
 would have to do everything for himself. 
 
 Spinning was easy compared with weaving. He would 
 have to spend many a weary day under the shed, while the 
 sunshine was bright outside, learning how to put the thread 
 upon the loom for different kinds of cloth, and fill and thread 
 the shuttle, and throw it from one side and catch it on the 
 other before it fell to the ground, and how to push the heavy 
 beam of wood, and press the threads close, standing all the 
 while. 
 
 After weaving came tent-making — how, from a roll of stiff 
 hair-cloth, to shape a tent such as a man would care to buy 
 and live in. He would see his father cutting the cloth into 
 lengths and sewing them together. And you can picture the 
 boy, with black hair and sharp gray eyes, sitting on the floor 
 in the shed, a large bronze needle and thick thread in his 
 hand, slowly sewing the edges of two pieces of haircloth 
 together, and so securing them that rain could not get through 
 or wind tear them apart Boys generally prick their fingers 
 and get angry when they try to sew, and Paul would not be 
 without these little troubles to teach him to be careful. 
 
 His tents were not high and white like those we are accus- 
 
Paul Learning His Trade 45 
 
 tomed to see, but like great squares of striped carpet, with 
 broad edges hanging down to the ground; and they were not 
 to be reared up with one pole like a mast in the middle, but 
 to be thrown like a curtain over about a dozen low stakes set 
 in a double row, so that the flaps which hung down might be 
 fastened close to the earth. To do this, strong ropes of the 
 same goat's hair, tightly twisted, were sewn all round the rim 
 of the tent to keep the edges from tearing. Loops of leathei 
 were cut and fixed on here and there, and short ropes made 
 for going through these loops, to tie them to the tent-pins cut 
 from trees and shaped for driving in with mallets. For the 
 tent had to be stretched over the sticks so tightly that the rain 
 would run off and a gale of wind could not blow it over. 
 
 And so the trade of a tent-maker meant buying the goats' 
 hair, dyeing, spinning, weaving, shaping, rope-twisting, hide- 
 cutting, pole-making, and fastening hooks and loops on these 
 poles to hang up pots and pans, clothing and harness, and 
 then the tent was ready. At length would come the day when 
 it was put up in the open air looking strong and new, to be 
 shown off and perhaps bought by an Arab. Some were 
 colored in broad bands of bright red and blue, yellow and 
 brown; others were all of black or gray — the commoner kind 
 of tents, that grew blacker with the smoke and soot of the 
 tent fires. 1 
 
 While trades were not taught in Jewish schools, 
 yet every Jewish boy was taught some trade by his 
 father or some male relative or friend. Even the 
 rabbis were not allowed to live by their teaching 
 or to take money for it. Paul's trade was one of 
 the leading occupations of Tarsus, and all his life 
 he labored with his hands. 
 
 1 Bird, op cit., pp. 49-5 1 - 
 
CHAPTER VIII 
 LEAVING BOYHOOD BEHIND 
 
 References jor study — 
 
 Exod. 13:8-10, 16; Acts 23: 16; I Cor. 13:11. 
 Bible Dictionary, article "Phylactery." 
 Jewish Encyclopedia, article " Bar Mizwah." 
 Rosenau. Jewish Ceremonial Institutions and Customs, 
 
 chaps, x, xi. 
 Bird. Paul oj Tarsus, pp. 47, 48; 38, 39. 
 
 Illustrative material. — A set of phylacteries is 
 quite essential to this chapter. If possible, have one 
 for your own museum, for use from year to year. 
 Otherwise, get a set for this special occasion. If 
 this is not possible, use pictures from a large 
 illustrated Bible, or elsewhere. 
 
 Anything to illustrate the Jewish marriage cus- 
 toms will be of use. Underwood has a picture of 
 the bride arriving at the bridegroom's home, No. 
 14, in the " Travel Lessons of the Life of Jesus." 
 
 The central thought of this chapter is the ceremony 
 attending the coming-of-age of a Jewish boy. In 
 connection with this, the marriage ceremony of the 
 Jews is described, as it is probable that the marriage 
 of Paul's sister occurred not far from the time that 
 he became a "son of the Law." The fact that this 
 sister is mentioned later on as living in Jerusalem 
 46 
 
Leaving Boyhood Behind 47 
 
 would be a fact of added interest in connection with 
 his student days at the great temple there, to which 
 he now began to look forward. 
 
 The "memory verse" so often quoted — I Cor. 
 13:11 — is Paul's impression of this memorable 
 occasion in his life, which has called forth an echoing 
 chord in all who have learned to love his words. 
 
 Suggestions to the teacher. — Let the beginning of 
 the hour be devoted to an object-lesson of the putting- 
 on of the phylacteries. Ask one of the boys of the 
 class to come forward and have them put upon his 
 left arm and forehead. The exact method of 
 putting them on will be shown in the following 
 selection. Explain meantime how the boy must 
 be found proficient in the Law of Moses, having 
 shown himself able to pass an examination; and 
 draw attention to the meaning of the ceremony; 
 how, from henceforth, he is to be responsible for his 
 own acts before the Law. 
 
 Contrast the age of responsibility of the Jewish 
 boy of twelve to thirteen with that of our boys, who 
 are minors till twenty-one. Yet note the tendency, 
 under our system of juvenile legislation, which is 
 becoming universal throughout the country, to hold 
 the parent of a boy responsible only until he is 
 sixteen to eighteen. With this responsibility put 
 upon the child, there must go, of course, a training 
 for citizenship, if we are to do our part toward 
 hastening the day when, in the words of the poet 
 
48 Story of Paul of Tarsus 
 
 and prophet, "Children are taught to be laws to 
 themselves, and to depend on themselves." This 
 is the tendency of modern education; but it implies, 
 not only the wisest system of education, but also 
 the best heritage of birth, in body, mind, and morals. 
 We remember that it was at this period in Jesus' 
 life that he was found interested in, and able to enter 
 into, the questions of life which engaged the learned 
 doctors in the temple. The ceremony is thus 
 described by Bird: 
 
 When a boy reached thirteen, his parents had to impress 
 upon him, as solemnly as they could, what his duty was in 
 regard to all that he had been learning. They told him that he 
 now knew the Law of Moses, and must obey it, and that he 
 could be punished in the synagogue court if he did not do so; 
 for he was about to be solemnly named a "son of the Law," 
 when he would have to think and act for himself, and be held 
 responsible for all that he did. In England we do not make 
 men of our boys quite so soon. 
 
 It was indeed a proud day for his mother when, after solemn 
 examination, Paul was declared fit to have the phylacteries 
 bound upon his arm and brow in the synagogue, as a sign ol 
 manhood. These had been carefully prepared. Four texts 
 of Scripture were written in Hebrew, in special ink, on special 
 little slips of parchment, rolled up and put into a small box 
 of black calf's skin to which were attached two long straps 
 of skin the breadth of your finger. 
 
 The boy stood out before the people in the dimly-lit syna- 
 gogue, while a grey-haired official placed the little black box 
 upon his naked left arm near his heart, and carefully twined 
 the two thongs seven times round his arm, coming gradually 
 down to his hand, round which he twined them three times, 
 
Leaving Boyhood Behind 49 
 
 until they came down to his middle finger, where they were 
 tied in a knot. And he was told that he must never enter 
 the synagogue without binding this box on his arm, and that 
 if he lived a good life he would one day be allowed to bind a 
 phylactery upon his brow also, as he saw his father do. The 
 address of advice, warning, and encouragement from his old 
 friend the rabbi would move him deeply as he listened. And 
 as his mother, with her face close to the women's screen, saw 
 her boy, still so young, being declared a man before the Law, 
 she sighed and wept, for she knew that he could never again 
 sit with her behind that screen, or walk with her to the syna- 
 gogue. 
 
 No doubt you wonder what mysterious words were written 
 in old Hebrew and put into the little box. There were thirty 
 verses, and this is a part: " It shall be for a sign unto thee upon 
 thine hand, and between thine eyes, that the law of the Lord 
 may be in thy mouth. Thou shalt diligently keep the com- 
 mandments of God, and his laws." 
 
 And thus he passed from boyhood into manhood before the 
 Law, bis mind stored with all the teaching that a strict Pharisee 
 could give his son, and his young heart deeply impressed with 
 the duty of obeying all that he had learned, of which he was 
 constantly reminded by the little black box which had been so 
 solemnly given to him, to be prized all through life as one oi 
 his greatest treasures. 1 
 
 Phylacteries doubtless had their origin in the 
 amulets of Egypt, to which the Hebrews had become 
 accustomed, during their stay there. People were 
 still superstitious in those days, and they no doubt felt 
 that there would be a charm in wearing these sacred 
 words on their persons. The Pharisees probably 
 wore them all day, and made them as conspicuous 
 
 1 Op. cit., pp. 47, 48. 
 
$o Story of Paul of Tarsus 
 
 as possible. Hence the words of Jesus, in Matt. 
 
 23:5-7: 
 
 All their works they do to be seen of men: for they make 
 broad their phylacteries and enlarge the borders of their 
 garments, and love the chief place at feasts, and the chief 
 seats in the synagogues, and the salutations in the market- 
 places, and to be called of men, Rabbi. 
 
 Ordinary Jews wore them while reciting the morn- 
 ing prayer, except on Sabbaths and festivals. 
 
 Another ceremony which probably stood out in 
 Paul's boyhood experiences, was the marriage of 
 his sister, of whom we hear long after in Jerusalem. 
 (For description of a wedding see Bird.) 
 
 Visions of the temple at Jerusalem would be 
 before him almost continually, after this — as he 
 sat at his work, or heard from his old teacher of the 
 courts for worship and the porches where the wise 
 men walked and talked with the youthful students. 
 For he was now soon to go to the city of his dreams. 
 
 In preparation for the review of the next lesson 
 the pupils should be allowed to take their books 
 home for study. 
 
CHAPTER IX 
 REVIEW OF PART I 
 
 This is the first of four reviews, besides the General 
 Review at the end of the book. If each section is 
 mastered, there will be no trouble in filling in the 
 table at the close of the course. 
 
 The review questions are intended to be answered 
 during the class period, while the teacher is at 
 hand to assist the class and offer any help that may 
 be desired. They are not intended to require more 
 than the hour's time. They will cover the material 
 of the sections just completed, with some opportu- 
 nity for the pupil to express his individual ideas, in a 
 number of instances. This is the case in Nos. i 
 and 2 of these questions, where the pupil has a 
 chance to tell in his own words what he or she has 
 gotten from outside reading or the various points 
 brought out in the chapters on Tarsus. No. 3 
 requires a definite statement telling when a boy 
 becomes a "son of the Law," with a chance for 
 description of the ceremony as brought out in the 
 chapter. 
 
 51 
 
PART II 
 PAUL'S STUDENT DAYS 
 
INTRODUCTION 
 
 The second period of Paul's life — approximately 
 between fifteen and thirty years — we suppose that 
 he spent in Jerusalem, as a student at the temple 
 school. 
 
 The verse to be written underneath the picture 
 is again in Paul's own words, and, it will be seen, 
 continues the thought of the verse introducing Part 
 I. This verse we find in Paul's speech on the stairs 
 of the castle-prison at Jerusalem, as given in Acts 
 22:3: "But brought up in this city, at the feet of 
 Gamaliel, instructed according to the strict manner 
 of the law of our fathers." 
 
 The picture of "Jerusalem from the Mount of 
 Olives" represents the view of the Holy City which 
 would greet the eyes of the youthful Paul as he 
 completed the long journey from Tarsus, and beheld 
 for the first time the wonderful sight, the splendid 
 temple rising from the steep sides of Mount Moriah, 
 on the east side of the city. A detailed description 
 of the picture will be given in connection with 
 chap. xi. 
 
 55 
 
CHAPTER X 
 
 THE JOURNEY TO JERUSALEM 
 
 References for study — 
 Ps. 122. 
 Bird. Paul of Tarsus, pp. 54-63. 
 
 Illustrative material. — The spirit of this chapter 
 can be illustrated by the picture which made so 
 strong a popular appeal at the Columbian Exposi- 
 tion at Chicago, entitled, "Breaking the Home 
 Ties." If possible show a copy to the children. 
 
 The central thought of this lesson is the route of 
 Paul's first journey to Jerusalem, with its probable 
 incidents; and the exalted state of mind of the pil- 
 grim, as he approached the Holy City. Especially 
 would Paul be moved, as the wondrous city, which 
 had been the object of his dreams from his earliest 
 recollections, for the first time burst upon his sight. 
 
 Suggestions to the teacher. — This is, first of all, a 
 geography lesson. Have a map constantly before 
 the class. A large wall map, which can be seen by 
 all at once, will be useful if a talk is given by someone 
 who has been over the route, or an outline story by 
 the superintendent. The relief-maps, if the class 
 has made them, should be used individually. 
 
 By way of review, remind the class that the impor- 
 tant question of what Paul was to be, had been 
 56 
 
Journey to Jerusalem 57 
 
 virtually decided if he was set apart for the service 
 of Jehovah. How little they knew how great that 
 service was to be — second only to that of Jesus 
 himself ! 
 
 A few moments can be devoted to what it would 
 mean to Paul, to leave the home of his boyhood, 
 where hereafter he was to spend only short intervals 
 of time; what it would mean to his parents, the 
 mother in particular, to see him go. The season of 
 one of the festivals was probably chosen, and Paul's 
 parents would probably go with him to Jerusalem. 
 We are here reminded of Jesus' first journey to the 
 Passover with his parents. 
 
 Note, first, that there are two routes, either of which 
 might be taken from Tarsus to Jerusalem. They 
 could take boat from Tarsus to Caesarea, on the 
 coast of Palestine; or they could go by road, in 
 leisurely stages, over the hills, entering Palestine 
 from the north. It is perhaps more probable that 
 they took the latter route. 
 
 Locate the Syrian Gates, through which they would 
 pass — one of the most remarkable and picturesque 
 mountain-passes in the world. Xenophon gives this 
 description in the Anabasis, Book I, chap, iv, sec. 4: 
 
 These were two walls Between the two runs a 
 
 river, called Carsus, a plethrum (= 101 feet) in breadth. The 
 whole space between the walls was 3 stadia (about 1,800 
 feet); and it was impossible to pass it by force; for the 
 passage was very narrow, the walls reached down to the sea, 
 and above were inaccessible rocks. 
 
58 Story of Paul of Tarsus 
 
 Locate also Antioch on the river Orontes, and 
 Damascus, of both of which we shall hear more 
 later; also Mount Hermon, "the king of hills," 
 "its solitary peak itself a benediction" (Forbush). 
 
 After leaving Damascus, they would pass through the beau- 
 tifully wooded hill country of Bashan, and from the higher 
 ground Paul's father would point out the snowy cap of Her- 
 mon, like a white cloud in the sky, and tell him that it was 
 the high mountain of which he had often heard, and that he 
 was now in the land of his fathers. . . 
 
 On their way through the country, Paul's eyes would rest 
 upon the mountain of Gilboa, where his great namesake, 
 King Saul, had placed his sword-handle upon the ground and 
 pierced his heart, because he had lost the fight 
 
 Coming down from the hills of Gilead, they approached 
 the fords of the Jordan, and saw upon the other side the rich 
 plain of Jericho; and Paul would be told that this was the 
 spot where, a thousand years before, the Jews had first crossed 
 into the Promised Land. With cries of joy the pilgrims would 
 hasten into the river, as they do still, and bathe and wash as 
 if the ater were doing them some strange and wonderful 
 good. And Paul would bathe for the first time in the Jordan, 
 and feel that the water, shaded from the sun in its deep gor e, 
 was very cold indeed 
 
 Leaving the beautiful town of Jericho, a valley lay before 
 them which got more narrow and steep, until it became a gorge 
 with high rocks on each side. They were climbing into the 
 hills of Judea, and while it was hard and dangerous, and a 
 favorite place for robbers, the pilgrims were joyful because 
 they would come out upon the Mount of Olives, beyond which 
 was Jerusalem! 
 
 When they approached the top of the hill, Paul's father 
 would tell him to prepare for the most beautiful sight in the 
 
Journey to Jerusalem 59 
 
 whole world; and his feelings of love for his country and enthu- 
 siasm for his religion were such that he would not have been 
 amazed if, instead of walls of stone, he were to see a city in 
 the skies, with foundations of sparkling crystal and towers of 
 shining gold. 1 
 
 These selections will furnish the material needed 
 for filling in the blanks. The teacher may well read 
 the full description in Bird. A whole lesson could 
 well be spent on a review of these Old Testament 
 stories. There will probably not be time for this, 
 however. But think of the spirit of pride in their 
 nation's heroes which would be aroused by the 
 thought of all these achievements. Yet the center 
 of the nation's glory was the city on Mount Zion, 
 which was still ahead of them. This must have 
 occupied the central place in the thronging thoughts 
 of the youthful pilgrim. The Psalms, which are 
 the matchless expression of the varied emotions 
 of the Jewish people, would naturally come to his 
 mind. Perhaps at this time it would be especially 
 Ps. 122, which seems to be a pilgrim's psalm. Read 
 this over with the class, dwelling particularly upon 
 the "memory verses," 3 and 4. 
 - Bird, op. oil., 60-63. 
 
CHAPTER XI 
 THE FIRST SIGHT OF THE HOLY CITY 
 
 References for study — 
 Ps. 48. 
 Bible Dictionary, article "Jerusalem." 
 
 Illustrative material. — The view of "Jerusalem 
 from the Mount of Olives," upon the introductory 
 page to Part II, should be used with this chapter, 
 where we shall examine it more closely. 
 
 The central thought of this lesson is expressed by 
 the "memory verse," Ps. 48:2: "Beautiful in eleva- 
 tion, the joy of the whole earth, is Mount Zion, on 
 the sides of the north, the city of the great King." 
 
 We wish to become familiar with its beauty, 
 and to make it real to every boy and girl, that they 
 may see why it should haunt the dreams of every 
 loyal Jewish heart, and hold up to him hopes of a 
 return to its former splendor. Such a sight and 
 such a rapture could but inspire the Psalmist, and 
 call forth a song from the heart of the pilgrim. The 
 good monk Bernard of Cluny is affected in the 
 same way, as he sings of the heavenly city in 
 "Jerusalem the Golden," which is given in the 
 pupil's notebook. 
 
 Suggestions to the teacher. — To understand the 
 picture, we must first have clearly in mind the 
 60 
 
First Sight of Holy City 6i 
 
 direction from which this view is taken. Question 
 the class till you are sure they have mastered the 
 relative position of the city and the Mount of Olives, 
 a little to the east. 
 
 Point out the valley, where flows the Kedron, 
 "the streams whereof make glad the city of God." 
 
 The eastern side of the city rises abruptly from 
 the bed of this stream. As Paul gazed upon it 
 across the deep ravine, he would see its streets 
 and towers and palaces, much as we see them in 
 the picture. Then he would think of the further 
 verses of this psalm, 
 
 Walk about Zion, and go round about her; number the towers 
 
 thereof. 
 Mark ye well her bulwarks, consider her palaces; that ye 
 
 may tell it to the generation following. 
 
 On this eastern side was the temple enclosure, the 
 most splendid part of the wonderful picture spread 
 out before him. Its terraces rose court above court; 
 highest of all the small square building, with roof of 
 shining gold. 
 
 The teacher must explain that this is a modern 
 picture. The temple is not there. The words 
 of Jesus have been fulfilled. 
 
 As he went forth out of the temple, one of his disciples saith 
 unto him, Teacher, behold, what manner of stones and what 
 buildings! And Jesus said unto him, Seest thou these great 
 buildings ? there shall not be left here one stone upon another, 
 which shall not be thrown down (Mark 13:1, 2). 
 
62 Story of Paul of Tarsus 
 
 Where the temple stood we find today the Mosque 
 of Omar, and the place is in the possession of the 
 Mohammedans. 
 
CHAPTER XII 
 
 A DAY IN THE TEMPLE COURTS 
 
 References jor study — 
 Ps. 84. 
 
 Bible Dictionary, article "Temple." 
 Edersheim. The Temple, Us Ministry and Services. 
 Bird. Paul 0} Tarsus, pp. 64-69; 73-77. 
 
 Illustrative material. — -"Herod's Temple," as 
 restored by English scholars, is provided with this 
 lesson. If possible, have a model of the temple, 
 as suggested on p. xxiv of " General Suggestions." 
 
 Central thought. — This lesson centers about the 
 temple, and we desire to make this wonderful 
 structure so much a reality that the pupil shall feel 
 thoroughly at home in its splendid courts. The 
 spirit of the pilgrims, and the feeling of every Jew 
 toward the temple, are so well expressed by the 
 Psalmist, that the 84th Psalm has been chosen to 
 put us in the mood for a visit to the Temple of 
 Herod. And the American Revision seems so 
 much more clear and beautiful than the older ver- 
 sions, that we print it for the special benefit of those 
 who are using the older text : 
 
 1. How amiable are thy tabernacles, O Jehovah of hosts; 
 
 2. My soul longeth, yea, even fainteth, for the courts of 
 
 Jehovah ; 
 My heart and my flesh cry out unto the living God. 
 
 63 
 
64 Story of Paul of Tarsus 
 
 3. Yea, the sparrow hath found her a house, 
 
 And the swallow a nest for herself, where she may lay 
 
 her young, 
 Even thine altars, O Jehovah of hosts, 
 My King and my God. 
 
 4. Blessed are they that dwell in thy house: 
 They will be still praising thee. 
 
 5. Blessed is the man whose strength is in thee; 
 In whose heart are the highways to Zion. 
 
 6. Passing through the valley of Weeping they make it 
 
 a place of springs; 
 Yea, the early rain covereth it with blessings. 
 
 7. They go from strength to strength; 
 
 Every one 0} them appeareth before God in Zion. 
 
 8. O Jehovah God of hosts, hear my prayer; 
 Give ear, O God of Jacob. 
 
 9. Behold, O God our shield, 
 
 And look upon the face of thine anointed. 
 
 10. For a day in thy courts is better than a thousand. 
 
 I had rather be a doorkeeper in the house of my God 
 Than to dwell in the tents of wickedness. 
 
 11. For Jehovah God is a sun and a shield: 
 Jehovah will give grace and glory; 
 
 No good thing will he withhold from them that walk 
 uprightly. 
 
 12. O Jehovah of hosts, 
 
 Blessed is the man that trusteth in thee. 
 
 Vs. 7 seems to contain an allusion to the fact thai 
 every male Jew was supposed to present himself at 
 the temple, for at least one of the three yearly feasts, 
 Passover, First-fruits or Pentecost, and Tabernacles, 
 which were celebrated in Jerusalem. 1 
 
 * Burton and Mathews, Life oj Christ, p. 6g. 
 
In the Temple Courts 65 
 
 It is to be remembered that Herod's was the third 
 temple built upon this spot. 
 
 1. Solomon's Temple was the first to occupy 
 Mount Moriah. The description of this edifice 
 and its dedication after thirteen years of building, 
 with the assistance of David's friend, Hiram, king 
 of Tyre (b. c. 970), is to be found in I Kings, chaps. 
 5-8, or II Chron., chaps. 1-6. 
 
 2. The Temple of Zerubbabel was erected after 
 the return of the Jews from their captivity in Babylon 
 (B.C. 520-516). 
 
 3. The Temple of Herod was commenced by 
 Herod the Great about B. c. 20 and was completed 
 about 62-64 A - 1>. To the plan of the former 
 structure he added courts and porches and gateways. 
 We owe our best descriptions of it to Josephus 
 {Antiquities of the Jews, Book XV, chap. xi). 
 
 No building of the ancient world has excited so 
 much attention as the temple at Jerusalem, in its 
 various forms, and its spoils are represented in 
 sculpture on the finest of Rome's triumphal arches, 
 the Arch of Titus. 
 
 Suggestions to the teacher. — By way of review, 
 we are reminded how Paul would be situated in the 
 city. While the thousands of pilgrims encamped 
 about the walls, most of them along the slopes of 
 the Mount of Olives, he would, in all probability, 
 stay at his sister's house, until settled permanently 
 in the temple school. 
 
66 Story of Paul of Tarsus 
 
 Make as vivid as possible, the daily temple routine 
 beginning with the opening of the gates at sunrise 
 by the twenty priests, who were known as "door- 
 keepers." Their duties are immortalized by the verse 
 of the psalm which we have chosen to memorize with 
 this chapter — vs. 10. The chapters from Bird de- 
 scribing the temple and its programme, may be read 
 aloud to great profit, or the material told by the 
 teacher, if considered preferable. A talk of ten 
 minutes, by someone qualified, at the beginning of 
 the session, may present it to several classes at 
 once. 
 
 A plan of the temple, placed upon a blackboard and 
 kept in sight while the lesson is being written, will 
 be very helpful; or better still, a model of the same, 
 should the school be fortunate enough to possess 
 one. 
 
 In connection with the Court of the Gentiles, 
 draw attention to the fact that this was the place 
 from which Jesus was soon to drive the money- 
 changers and sellers of doves, because they were 
 disturbing those who wished to worship there, and 
 profaning the house of prayer. These gentiles 
 could worship nowhere else. A low wall marked 
 the limits of the space which they were entitled 
 to enter. On this wall, which rose to about the 
 height of a man's head, were inscriptions forbidding 
 gentiles to pass this point, on pain of death. It 
 was probably in the porches, where the rabbis walked 
 
In the Temple Courts 67 
 
 and talked, that Jesus had been found by his parents, 
 a few years before. 
 
 Speak of the incident which took place some- 
 what later, at the Beautiful Gate, as told in Acts 3 : 1- 
 11. 
 
 Review the description given of Solomon's Temple 
 to picture the altar of burnt-offering made of unhewn 
 stones, the tables of gold and silver vessels in the 
 outer court, the tables of shew-bread, the seven- 
 branched golden candlestick, and the golden altar 
 of incense, in the Holy Place. 
 
 How would the boy Paul be impressed by all that 
 he saw and heard? 
 
CHAPTER XIII 
 THE GREAT TEACHER GAMALIEL 
 
 References for study — 
 Acts 5 : 12-42. 
 
 Bible Dictionary, article "Gamaliel." 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paid, Vol. I, pp. 56-63. 
 Bird. Paul of Tarsus, pp. 31, 32, 70, 71, 79, 80, 90-96. 
 
 Illustrative material. — Hofmann's popular picture 
 of Christ in the Temple among the Doctors is given 
 with this chapter, as showing the type of the pro- 
 fession to which Gamaliel belonged. 
 
 Central thought. — The influence of a teacher, at 
 the formative time in a young life, shows us the 
 importance of knowing what sort of man this 
 rabbi Gamaliel was, in whose charge Paul was 
 placed. 
 
 The greatest care is used in choosing the teacher 
 of a future king or queen. Roger Ascham, one of 
 the finest scholars of his time, was instructed to 
 prepare Queen Elizabeth for her duties of state. 
 Plato's writings show the influence of the philosophy 
 of his great teacher Socrates. And the wonderful 
 system of education and child-culture which Froebel 
 has given the world, we owe in large measure to 
 his great teacher Pestalozzi. 
 68 
 
The Teacher Gamaliel 69 
 
 Jesus learned largely from Nature, the greatest of 
 teachers. Indeed, does not any great teacher feel 
 himself but a guide and interpreter of Nature's 
 laws and object-lessons ? This was Froebel's deep 
 conviction, while still a boy of seventeen, working 
 in the Thuringian forest. 
 
 That Gamaliel was such a one — one of the truly 
 wise — we feel, from the one incident of his life 
 that we have. His words of wisdom, which we have 
 chosen to memorize with the chapter, show his 
 realization of the fact that God's laws are inexorable 
 — that it is worse than useless to " fight against God," 
 to "kick against the pricks." 
 
 If Paul had learned this great lesson at this time, 
 what a bitter experience he might have been saved. 
 
 Suggestions to the teacher. — Every boy or girl, 
 even at this age, has probably had some one teacher 
 who meant more to him or her, from whom he had a 
 feeling of learning more, than from any other. It 
 will be interesting to draw out from the pupil the 
 reason why this was so. It will undoubtedly be 
 because that teacher allowed him to express himself; 
 though he may not and probably will not use these 
 words. 
 
 That this was Gamaliel's way can be shown from 
 the story given for reading with the chapter. He 
 believed in letting a man show for himself what he 
 was worth. This idea is nowhere better expressed 
 than in the "memory verses," 38J, 39a. 
 
70 Story or Paul of Tarsus 
 
 The fact that it means something to have had 
 the right sort of a grandfather can be brought out 
 by the story and sayings of Gamaliel's grandfather, 
 the most learned rabbi Hillel, famous for his kindness 
 and charity in judging others. His character will 
 show out more clearly by contrasting with him the 
 leader of the other school, the narrow and severe 
 rabbi Shammai. Show why it was that the schools 
 which followed each should be called the Loosers 
 and the Binders. One of his sayings reminds us 
 much of the Golden Rule of Jesus. It is this: 
 "What you yourself dislike, do not to your neigh- 
 bor." If time permits, it will be of interest to tell 
 the story of this grandfather, as given by Bird, 
 showing how anxious he was to learn: 
 
 Old Rabbi Hillel, the founder of Gamaliel's teaching, was 
 a porter who carried burdens; and we are told of him that 
 when a little boy, he was so poor that one wintry day he had 
 no money to pay the very small coin that each schoolboy had 
 to bring to the schoolmaster. But instead of going home, he 
 climbed up to the window, which of course had no glass, so 
 that he could hear what was being said, and sat there listening 
 and shivering — for snow was falling — until the teacher hap- 
 pened to look up, and saw the little fellow, and took him in 
 and warmed him by the fire. 1 
 
 Of course Paul's father would wish to choose a 
 Pharisee as the teacher of his son. Notice that 
 Gamaliel was a strict Pharisee, a learned "doctor 
 of the law, had in honor of all the people," 
 
 i Op. cit., pp. 70, 71. 
 
The Teacher Gamaliel 71 
 
 and the first of seven Jewish rabbis to receive the 
 honorable title of Rabban. He "may have been 
 one of those doctors with whom Jesus was found 
 conversing in the temple." 1 Does it not seem as if 
 he would have welcomed Jesus' new teaching of 
 love ? We do not know that he did, but it appears 
 that he died before the day that Paul was brought 
 bound before the council of the Jews to answer 
 to the charge of belief in this strange new religion. 
 Thus was he spared seeing his pupil scorned and 
 in danger of death at the hands of the fanatical 
 Jews, his associates, and the disgraceful dissension 
 between Pharisees and Sadducees at Paul's mention 
 of the resurrection — the bone of contention between 
 them. Yet even on this occasion, his influence 
 seems to be present, as indicated by the cry of the 
 Pharisees, "Let us not fight against God," which 
 sounds like the echo of his words. His school was 
 held in the hall of hewn stones, at one corner of the 
 Men's or Priests' Court, in the temple. Day after 
 day would be spent in the discussion of the duties of 
 a Pharisee. 
 
 And Paul would be deeply interested in hearing Gamaliel's 
 instruction about how a strict Pharisee must behave in walking 
 in the streets, in sleeping, eating, washing, dressing; how he 
 must wear his phylacteries, and pray at different times of the 
 day and night; and what he must do to get right again if he 
 found that he had broken some of these countless rules of 
 behavior. 
 
 1 Conybeare and Howson, op. cit., p. 63. 
 
72 Story of Paul of Tarsus 
 
 And thus we can picture the youthful student striving day 
 after day to carry out what he was taught, and ever winding 
 round himself more and more of the bonds of tradition as 
 explained by Gamaliel for he was determined to be a blame- 
 less Pharisee. He was troubled with anxiety about such 
 trifles as hand-washings and dish-washings, things which give 
 us no concern, for he believed they could make him good or 
 bad. Here is an example: 
 
 "When you rise from your bed, it is not lawful to move more 
 than four steps till you have washed your hands and your 
 face, to cleanse you from the defilement of sleep. It is also 
 unlawful to touch any part of your body till this has been done. 
 And thus you must wash: Lift the jug with your right hand 
 and pass it to your left; then pour the water, which must be 
 clear and cold, twice over the open fingers of your right hand, 
 which must be pointed to the ground, then over your left 
 hand — washing your face three times. Then place the palms 
 of your hands together, with fingers outspread, and say, 
 'Blessed art thou, O God, King of the universe, who hast 
 purified me through thy commandments, and hast required 
 us to wash our hands.' " We can picture him practicing this 
 every morning, until he was able to wash as a strict Pharisee 
 should. . . . 
 
 This may seem very trifling to you but it was no trifle to 
 Paul, for a great rabbi had said that a man who did not wash 
 his hands after food was as bad as a murderer. 1 
 
 Besides the three great festivals of the Jewish 
 year, he would learn of many others, for very few 
 weeks went by without a festival of some sort in 
 Jerusalem. We shall notice a few others: 
 
 i. New Year's Day, instead of coming in mid- 
 winter, as with us, came in September, after the 
 
 1 Bird, op. cit., pp. 80 
 
The Teacher Gamaliel 73 
 
 old year of seedtime and harvest was over — surely 
 a very fitting season. 
 
 2. Soon after this, in October, came the Day of 
 Atonement — "the most sad and solemn festival 
 of all the year." It was at this time that the high- 
 priest went into the Holy of Holies, the only time 
 in the year. Read the full description in Bird, pp. 
 91-94, and notice the dress of the priest at morning 
 and evening — the blue cloak with border of bells 
 and pomegranate blossoms, the bells tinkling as he 
 walked, the rich garment above, and the wonderful 
 "breastplate"; the white linen tunic, absolutely 
 spotless, when he passed behind the curtain; and 
 the ceremony of the two white goats, one of them 
 to be sacrificed at the altar, the other the "scape- 
 goat," to bear away the people's sins to the wilder- 
 ness of Judea. 
 
 3. The Dedication, or Feast of Lights, in Decem- 
 ber, which we have described before. Is it not very 
 possible that this festival with its brilliant display 
 of lights, may have suggested the idea of candles 
 on our German Christmas tree ? 
 
 4. The Purim festival was held in spring, in 
 memory of Queen Esther. This was also a children's 
 festival. They would listen to the reading of the 
 whole story of Esther, shouting and screaming 
 when the name of the hated Haman was mentioned, 
 and showing their approval of the brave queen. 
 Often at the close, cakes and sweetmeats are dis- 
 
74 Story of Paul of Tarsus 
 
 tributed to them, for the Purim is celebrated in 
 our large cities today with as much enthusiasm 
 as in the days of the boy Paul. 
 
 So the years passed by, with their ever-recurring 
 festivals, celebrating the glory of Israel's past. And 
 Paul went on, fastening ever tighter and tighter 
 the bonds of the traditions about his life. 
 
 Meanwhile, among the hills of Galilee, the boy 
 was growing up, who should at last set him free. 
 Before this period of Paul's life is over — perhaps 
 while he was back in Tarsus for a time — occurred 
 that wonderful ministry of Jesus, ending in a death 
 that was most despised, yet giving to the world the 
 kingdom of the Messiah whom none were awaiting 
 more earnestly than Paul. 
 
 The teacher is here reminded that the notebooks 
 should be given to pupils to prepare for the next 
 Sunday's review during the coming week. 
 
CHAPTER XIV 
 REVIEW OF PART II 
 
 The first question is purely memory work. The 
 answer to the second should both bring out the 
 route from Tarsus to Jerusalem, through the SyriaD 
 Gates, within sight of Antioch and over the caravan- 
 road running through Damascus, of which more 
 will be heard later on, near Mount Hermon, and 
 across the Jordan to the Mount of Olives, with its 
 alternative journey by sea, to Caesarea the port of 
 Jerusalem; and should also tell something of the 
 way of making the trip. 
 
 The method of travel in Paul's days will appear in 
 striking contrast to the more comfortable and expe- 
 ditious way of modern times. Mention should be 
 made of the camp at night in the walled shelter of 
 the village or along the road in a fashion scarcely 
 less primitive, the camping supplies carried on the 
 backs of donkeys, the women riding on donkeys, 
 the young and able-bodied going on foot, and all 
 forming a party which often included merchants 
 or pilgrims to the festivals at the Holy City. 
 
 Variety will be afforded to the work in memory, 
 geography, and description, in drawing the plan 
 of the temple, which is given in Directions for 
 Home Study. Be sure that the class is familiar with 
 
 75 
 
76 Story of Paul of Tarsus 
 
 the temple arrangement, as it will make all their 
 studies of the Bible much more full of meaning. 
 The picture with chap, xii will help to explain the 
 plan. 
 
PART III 
 THE GREAT CHANGE IN PAUL'S LIFE 
 
INTRODUCTION 
 
 The fifteen years between the ages of thirty and 
 forty-five mark a great change in Paul's life. What 
 is it that transforms the bigoted, severe, and haughty 
 persecutor, the fierce young Pharisee, into the 
 penitent sufferer, who falls prostrate before the all- 
 conquering force, and humbly dedicates the remain- 
 der of his life to the service and way of life of those 
 whom he has pursued ? 
 
 It is the power of love, and its great manifestation 
 in the matchless life which at this point crosses the 
 pathway of Paul, as he journeys by lake and moun- 
 tain, through the earthly haunts of Jesus of Nazareth. 
 From this time on, we shall meet a ceaseless suc- 
 cession of ever-moving scenes in which Paul is 
 dynamic force. 
 
 Here again Raphael has pictured the wonderful 
 occurrence on the road to Damascus. This is one 
 of the tapestries, or woven panels, designed for the 
 walls of the Sistine Chapel in the Vatican palace 
 at Rome, for which Raphael made the cartoons 
 in 1515-16. The tapestries themselves were made 
 by the weavers of Brussels, three years later. Bring 
 a small piece of tapestry to show to the class, if 
 possible, pointing out the immense amount of 
 labor it implies. 
 
 79 
 
80 Story of Paul of Tarsus 
 
 Review the verses which have been written under 
 the. pictures introducing Parts I and II, and notice 
 that the verses for Part III — Acts 22:6, 7 — continue 
 the story, in Paul's own words. 
 
 At this point, it is quite essential for the teacher 
 or superintendent of the section to take some time 
 to show the events that have been taking place in 
 Galilee and Judea. The parallel events in the lives 
 of Jesus and Paul, with the reigns of the emperors 
 at Rome, should be before us at this time. 
 
 31 b. c. 
 
 Augustus becomes emperor 
 
 Birth of Jesus in Bethle- 4 B. c. 
 
 hem. 
 
 3 A. D. ? Birth of Paul in Tarsus. 
 
 14 A. D. 
 Tiberius becomes emperor 
 
 18 A. D. ? Paul goes up to Jeru- 
 salem, 
 lesus' public ministry. 26-29 A - D - 
 
 35 A. D. ? Martyrdom of Stephen; 
 conversion of Paul. 
 
 37 A. D. 
 Gains becomes emperor 
 
 41 A. D. 
 Claudius becomes emperor 
 
 43-45 a. d. Barnabas seeks Paul at 
 Tarsus. 
 44 A. D. Death of Herod Agrippa 
 
 I. 
 
 46-49 A. D. First missionary journey. 
 
 51-54 A. D. Second missionary jour- 
 ney. 
 
Introduction 8i 
 
 54 a. 
 
 D. 
 
 
 
 ro becomes empt 
 
 iror 
 
 
 54-58 A. 
 
 D. 
 
 Third 
 ney. 
 
 missionary jour- 
 
 58-60 A. 
 
 D. 
 
 Imprisonment in Caesa- 
 
 
 
 rea. 
 
 
 60-61 A. 
 
 D. 
 
 Paul's 
 
 journey to Rome. 
 
 64 A. 
 
 D. ? 
 
 Paul's 
 
 death. 
 
 What followed upon the death of Jesus must be 
 brought out, in order to understand the story of 
 Stephen. Persecution only spreads the persecuted 
 cause. So it was with the new gospel of love and 
 service. The more fiercely the narrow-minded 
 rabbis opposed it, the more surely it grew; for they 
 only drew attention to its truth and value. We must 
 notice that Paul became one of the strongest of the 
 persecutors, thus disregarding Gamaliel's wise advice. 
 
CHAPTER XV 
 
 THE STORY OF STEPHEN 
 
 References for study — 
 Acts, chaps. 6, 7. 
 
 Stalker. Life of St. Paul, chap. ii. 
 Gilbert. Christianity in the Apostolic Age, pp. 41-44. 
 Conybeare and Howson. Life and Epistles of St. Paul. 
 
 Vol. I, pp. 65-77. 
 Bird. Paul of Tarsus, pp. 120-30. 
 
 Illustrative material. — A modern view just outside 
 the Damascus Gate is furnished with this lesson. 
 
 Wilde, No. 299, shows the " Place of the Stoning 
 of Stephen," outside the walls of Jerusalem. 
 
 Wilde, Nos. 392 and 396, by Fra Angelico, give 
 quaint views of "The Stoning of Stephen," and 
 "Stephen Preaching, and Before the Council." 
 
 Central thought. — The life of this brilliant and 
 earnest young "soldier of the Cross" stands out, 
 like a pure gem of wondrous luster, amid the dark- 
 ness of the days of persecution. Its setting in the 
 life of Paul must be carefully brought out, or it 
 may seem like another story. 
 
 Suggestions to the teacher. — Three points may 
 be brought out in this story. 
 
 1. Who was Stephen ? It is generally agreed that 
 he was one of the Grecian Jews, i. e., those who 
 82 
 
The Story of Stephen 83 
 
 were at least brought up in a community where 
 Greek was used, which would be outside of Palestine. 
 His name was a Greek name, and he was the first 
 mentioned of the seven deacons chosen to look after 
 the Greek widows in the church who were in need of 
 material assistance. Mr. Gilbert points out also 
 that his references to the Old Testament in his 
 remarkable speech before the Council were taken 
 from the Septuagint, or Greek version of the Old 
 Testament. 
 
 Almost immediately after his appointment as 
 deacon, the personality of Stephen seems to have 
 been strongly felt. He was one of the rare souls, 
 "full of faith and power." He "did great wonders 
 among the people," we are told, with the inevitable 
 result — some were stirred up against him. 
 
 The field of his labors seems to have been among 
 the " foreign " Jews, who had their own synagogues. 
 Among the five classes of foreign Jews mentioned, 
 we find those of Cilicia. Stalker suggests that Saul 
 of Tarsus may have been in charge of this synagogue. 
 Where he had been, since completing his studies 
 with Gamaliel, we are not told. It is probable he 
 was not in Jerusalem during the ministry and death 
 of Jesus, or he would somewhere have alluded to the 
 fact. We may well believe he went back to Tarsus 
 for a time. However that may be, now we find 
 him in Jerusalem, a loyal supporter of the Jewish 
 religion. 
 
84 Story of Paul of Tarsus 
 
 Just what were the grounds of the opposition 
 against Stephen, we are not told. He evidently 
 pointed out weaknesses in the religion of the rabbis, 
 as did Jesus, which others could not see. And we 
 are told, " they were not able to withstand the wis- 
 dom and the spirit by which he spake." 
 
 2. The scene in the Council Chamber. This 
 is certainly one of the most striking pictures that 
 history has to offer us — this young man with "the 
 face of an angel," and "the power that comes from 
 sublime courage," standing before the haughty 
 council of seventy Jews. It is the same Sanhedrin 
 before which Jesus stood, a few years before, gathered 
 in the hall adjoining the Priests' Court of the temple, 
 and seated in a semicircle. 
 
 The masterly exposition of God's dealings with 
 his chosen people could not have failed to stir 
 their hearts and call forth admiration for the eloquent 
 young speaker. Stephen showed a wonderful knowl- 
 edge of the Scriptures, setting forth the story of 
 Abraham, Isaac, Jacob, and his twelve sons; of 
 Moses as leader of the children of Israel out of the 
 Egyptian bondage; of David, and Solomon the 
 builder of the first temple; of the prophets from 
 whom he quoted, as he added, "The Most High 
 dwelleth not in houses made with hands." This 
 speech reminds us much of those Paul was to make 
 later on, as in the synagogue at Antioch in Pisidia 
 (Acts 13: 14-41). 
 
The Story of Stephen 85 
 
 As he speaks of the temple, they await with 
 breathless interest to see whether he will speak 
 of it as Jesus did. Indeed it is what he has to say 
 of Jesus, that they are especially anxious to hear. 
 He speaks out boldly, likening them to the fathers 
 who resisted God and slew his prophets of old. 
 So they have slain the Just One. 
 
 This is more than they can bear. Stephen is 
 hurried forth before he can say more, to meet the 
 death of the blasphemer, in accordance with Lev. 
 24:16. The Damascus Gate on the north side of 
 Jerusalem, is pointed out as the supposed place of 
 Stephen's death, which must have been outside 
 the city. It will not be best to dwell upon the 
 details of the harrowing scene. We are anxious to 
 find 
 
 3. Paul's part in the story. In the story in Acts 
 we find Paul looking after the garments of those 
 who cast the stones — the witnesses were expected 
 to start the cruel proceeding. So he must have 
 seen it all, and the scene must have been one to 
 remain with him always. Surely the spirit of Stephen, 
 so like the spirit of Jesus, as he prayed for forgiveness 
 for those who knew not what they did, showed Paul 
 something different from anything he had ever found 
 in the Law. We believe it had an important part 
 in the change that was to come. St. Augustine 
 says, "the church owes Paul to the prayer of 
 Stephen." 
 
86 Story of Paul of Tarsus 
 
 Many have wondered, and the question has often been 
 asked, "How could Paul do it ? How was it possible that Paul 
 could help to stone Stephen?" The s'ory of his life from 
 childhood up to now is my answer. He had been taught to 
 believe without thinking. But that could no longer be. The 
 awful events of that day aroused his conscience with the blows 
 of stones. From that hour he began to think for himself. 
 Had he begun earlier, he might have been kneeling in Stephen's 
 place, stoned for Jesus' sake. 1 
 
 "The Son of God Goes Forth to War," a martial 
 hymn of the church which appeals strongly to boys 
 and girls, has been appended to this chapter in the 
 notebook. It will be seen at a glance that the story 
 of Stephen as the first martyr inspired this hymn. 
 Read it over, noticing the pictures suggested, and 
 encourage the class to learn it as an addition to their 
 list of hymns, if it is not already familiar to them. 
 Tennyson, too, has described the death of StepheD 
 in "The Two Voices": 
 
 He heeded not reviling tones, 
 
 Nor sold his heart to idle moans, 
 
 Tho' cursed and scorn'd, and bruised with stones: 
 
 But looking upward, full of grace, 
 He pray'd, and from a happy place, 
 God's glory smote him on the face. 
 
 ■ Bird, op. cit., p. 130. 
 
CHAPTER XVI 
 
 ON THE ROAD TO DAMASCUS 
 
 References for study — 
 Acts 8: 1—9:8. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 59-66. 
 Encyclopedia and Bible Dictionary, on "Damascus." 
 Conybeare and HowsOn. The Life and Epistles of 
 
 St. Paul, Vol. I, pp. 83-93. 
 Farrar. St. Paul, chap, x (Vol. I). 
 Stalker. Life of St. Paul, chap. iii. 
 Sabatter. The Apostle Paul, Book I, chap. iii. 
 Bird. Paul of Tarsus, pp. 130-48. 
 
 Illustrative material. — A view of Damascus from 
 one of the spurs of the Antilibanus range. The 
 picture for the first page of Part III gives Raphael's 
 idea of the event. 
 
 Central thought. — Damascus, toward which Paul 
 was journeying, is one of the cities which we wish 
 to remember in connection with the story of his 
 life. It was the city of rose gardens and fountains. 
 Here Abraham had stopped on his long journey 
 from Haran to his new home in the Promised 
 Land. Eliezer of Damascus would visit his own 
 city on his mission to Haran to find a wife for 
 Isaac. Jacob would pass through it and find rest 
 and refreshment, on his flight from his father's 
 home at Beersheba, and again on his return after 
 87 
 
88 Story of Paul of Tarsus 
 
 twenty years with all his flocks and his family. 
 It was also the home of Naaman, who boasted 
 of its rivers, Abanah and Pharpar, when Elisha 
 asked him to bathe in the Jordan, to rid himself 
 of the leprosy. 
 
 Its beauty was famous. It has been likened to 
 "a handful of pearls in a goblet of emerald." This 
 picture will serve as the setting for the story — 
 a "treasure city in the midst of a desert," as Mr. 
 Forbush calls it. The contrast between it and 
 the hot road over which he had been traveling, 
 may be likened to the life that was soon to open 
 before Paul, compared to his previous years of 
 searching in vain for peace and contentment through 
 the keeping of the Law. 
 
 Suggestions to the teacher. — The teacher will 
 notice that the first paragraph is often devoted 
 to a review. Here the general results of persecution 
 are again brought out, and brief reference is made 
 to some of those who had begun to tell the story in 
 places outside of Jerusalem — to Philip in particu- 
 lar. The putting to death of Stephen is men- 
 tioned as a special cause for scattering the disciples 
 who carried the good news as seed is scattered by 
 the wind. The apostles, however, for the most 
 part, thought it best to remain in Jerusalem, and 
 strangely enough, they were none of them put to 
 death at this time. These "followers of the way," 
 as Jesus' disciples were called, soon formed centers 
 
On the Road to Damascus 89 
 
 in others cities. One of the strongest of these was 
 at Damascus. And this little circle now attracted 
 the attention of Paul. 
 
 In grouping our thoughts about Damascus, we 
 accomplish several objects. First, we are interested 
 in the geography of the story. Where was this city 
 to which Paul now decided to go ? How far was it 
 from Jerusalem and in what direction? The map 
 shows us that it is toward the north, at a distance of 
 150 miles, and the journey would take nearly a week, 
 traveling as Paul would, on horseback. Further- 
 more, we wish to connect it with other events which 
 it may suggest to us. Damascus is a city of which 
 we hear often in the Bible. Its location as a near 
 neighbor to Canaan, and its attractiveness we should 
 keep in mind all through the story of Israel; also 
 the fact that it is situated on the caravan road 
 from the East to Egypt, and all travelers must pass 
 through it. 
 
 II Sam. 8:5, 6, tells us that Damascus came into 
 the hands of David during the wars of the kingdom. 
 II Kings 14:28 and 16:9 show how it passed back 
 and forth from one nation to another. Jer. 49:27 
 speaks of its walls, mentioned later in the story of 
 Paul. These references have been given the pupils, 
 and may be discussed briefly. The description of 
 "the city of rivers and roses," set in the midst of 
 the desert, has a striking symbolism for Paul's life 
 at this point, as suggested above. Ask the class to 
 
90 Story of Paul of Tarsus 
 
 find out something about it from their own reading, 
 in Bible Dictionary or Encyclopedia. 
 
 In the story of Paul's mission to Damascus 
 and the wonderful experience on the Damascus 
 road, let us think especially of (i) what led up to 
 it; (2) what it brought out in Paul. 
 
 1. A series of pictures comes up before our mind's 
 eye; the boy growing up under his mother's care 
 and dutifully learning from his parents and from 
 his teacher in the Tarsus school; the eager young 
 student, anxious to gain all knowledge at the feet 
 of the learned ones in the temple; the earnest 
 young teacher, burning with the zeal of the Pharisee, 
 who thought a strict observance of the Law was 
 what would hasten the coming of the Messiah; who 
 therefore spoke with threats, and at last resorted 
 to violence, to compel all to such observance, in 
 the supposed service of the Most High. 
 
 All his life he had been seeking God, and now on 
 this week's journey, alone except for a guard of 
 attendants with whom he would not talk, he would 
 be forced in upon his own thoughts, for he was still 
 seeking, and had not found him. At first his mind 
 would be full of the idea of overtaking some bands 
 of refugees. He would anxiously watch all who 
 came in sight. But as they all turned out to be 
 merchants with their wares, gradually his mind 
 would revert to his own life. And the stern man 
 rode on, the servants in awe of him. His past rose 
 
On the Road to Damascus 91 
 
 before him as he rode northward. He would begin 
 to question himself, and phrases which he had heard 
 from the lips of Stephen would persist in coming 
 before his mind. "Peace" was one word that could 
 not be silenced, and the phrase of his wise old 
 teacher, "fighting against God." 
 
 As they passed through Galilee, the scenes where 
 Jesus lived and worked, he could not fail to hear 
 about him from the people who had learned to love 
 him in those few short years, and to feel something of 
 the power of his life. 
 
 As the road of black rock wound over the hills 
 northward, still those words would be ringing in 
 his ears. Had not his zeal led him as far as it 
 could blindly? Had not all his past been but the 
 preparation for this great vision — the revelation 
 of his life ? 
 
 2. In beholding the scene on the hot stretch of 
 road at noonday — now the level sand instead of 
 the rock of the path over the sides of Hermon — ■ 
 ("the tower of Lebanon which looketh toward 
 Damascus," Song of Songs 7:4), let us place the 
 emphasis on the words of Paul which we have 
 chosen for memorizing, in Acts 22:10, "What shall 
 I do, Lord?" 
 
 Mr. Gilbert draws our attention to the fact that 
 more is said of the conversion of Paul than of that 
 of any other man spoken of in the Scriptures. A 
 discussion of the event would be out of place at this 
 
92 Story of Paul of Tarsus 
 
 time. The outline will bring out the main details. 
 The boys and girls will notice the completeness of 
 the change in Paul, as he sees that " fellowship with 
 God" is what he has been seeking. 
 
 The lesson should be an impressive one, as the 
 "age of decision" is fast approaching for them. 
 Those who are thinking can scarce fail to see what 
 a wonderful thing it is when God speaks to the 
 soul, as he is waiting to speak to them. 
 
 The teacher will not need to say a great deal. 
 Let God speak through the story. 
 
 The expression of Paul's real self at this time — 
 the cry of his soul — seems to show his realization 
 of a mission before him. He wants to know what 
 it is his nature must be doing. This same thought 
 is doubtless pressing upon these young lives. Paul 
 must wait in darkness for a little time. Neither 
 has God's plan yet unrolled for them. There are 
 still some years of preparation, before the time 
 for starting the life's work. But note that the vision 
 will come without such a revolution as was necessary 
 in the life of Paul, if the child grows up in the spirit 
 of Jesus, of love for God his Father, and for all of 
 his fellow-men. Herein lies the responsibility of 
 parent and teacher. 
 
CHAPTER XVII 
 
 PREPARING FOR HIS WORK 
 
 References jor study — ■ 
 
 Acts 9:9-31; 22:12-21; Gal. 1:13-24; II Cor. 11:32, 33. 
 Burton. Handbook oj the Lije 0} the Apostle Paul, p. 17. 
 Burton. Records and Letters oj the Apostolic Age, 
 
 pp. 21, 22. 
 Gilbert. Christianity in the Apostolic Age, pp. 66, 68. 
 Conybeare and Howson. Life and Epistles 0} St. Paul, 
 
 pp. 94-106. 
 Stalker. Lije of St. Paul, chap. iv. 
 Farrar. Lije and Work oj St. Paul, chaps, xi-xiii. 
 Bird. Paul oj Tarsus, pp. 144-60. 
 
 Illustrative material. — A view of Straight Street, 
 and of the Walls of Damascus. 
 
 Central thought. — In considering Paul's prepara- 
 tion for his work, it will be interesting to compare 
 it with that of other leaders, as Moses, Elijah, 
 John the Baptist, and Jesus himself, from the Bible 
 story, all of whom we find for considerable periods 
 alone in "the wilderness." Likewise in the life 
 of Luther, the period of study and communion 
 with God in the Augustinian monastery at Erfurt, 
 and in that of Lincoln, the days of rail-splitting 
 on the Illinois prairie and of evenings spent with 
 the world's classics by the flickering light of the 
 fireplace blaze. 
 
 93 
 
94 Story of Paul op Tarsus 
 
 Suggestions to the teacher. — It will be noticed 
 that the story of Paul's experiences during this 
 period of his life are told three times in the Book 
 of Acts, once by Luke, and twice by Paul himself; 
 also that these accounts vary somewhat. Even 
 the story as told by Paul is different when he speaks 
 on the stairs of the Jerusalem castle and before 
 Agrippa at Caesarea. Again in the letters which 
 Paul writes to the churches of Galatia and Corinth, 
 there is further variance. But when we think of the 
 time that intervened between these different utter- 
 ances and the varying emphasis which would be 
 natural with the different audiences, we are not 
 surprised that the same phases of the occurrence 
 were not always mentioned. 
 
 From these five sources, however, we gain a 
 general idea of what transpired during those years 
 in the life of Paul. They naturally divide them- 
 selves into three parts. 
 
 i. The story of Ananias and the church at 
 Damascus occupied the first part. The three days 
 passed in this chamber at the house of Judas, 
 without sight, food, or drink, remind us of the three 
 days before the resurrection of Jesus. For was not 
 this room the "tomb of a fruitless life" ? 
 
 And it was a strange new life that Paul was 
 beginning. We know little of the detail of those first 
 weeks after he joined the little church at Damascus. 
 Whatever may have been his course, whether he 
 
Preparing for His Work 95 
 
 went directly to the synagogue to proclaim his new 
 birth, or whether his public life was delayed until 
 his return from Arabia, let us take his own words for 
 the spirit that possessed him, the words to King 
 Agrippa (Acts 26:19), which we choose for our 
 "memory verse," "Wherefore, O King Agrippa, I 
 was not disobedient unto the heavenly vision." 
 
 2. Arabia and Damascus. When Alice Freeman 
 Palmer was offered the presidency of Wellesley 
 College without warning, and asked for an immediate 
 reply, her husband tells us that instead of seeking 
 advice from others, she took her horse and drove 
 out through the country roads, where it came to 
 her what she should do. We have most of us expe- 
 rienced this desire at crises, to be alone with God 
 and our own souls. It was quite natural that Paul 
 should feel the need of solitude after this great 
 revelation, which of necessity meant a revolution 
 in his life. 
 
 Just where "Arabia" was, we do not know — 
 whether Sinai, where Moses and Elijah had been 
 before him, or "the wilderness of Damascus." It 
 matters little. He tells us, too, that he went back 
 to Damascus. He was ready now to speak in the 
 synagogues. And he would speak for Jesus with 
 all the earnestness with which he denounced him 
 before. As before, also, he would become a leader, 
 and as leader, the Jews would seek to remove him, 
 in one way or another. The dramatic manner of 
 
96 Story of Paul of Tarsus 
 
 his escape is spoken of twice. And the fact that it 
 was "the governor under Aretas the king" who 
 sought to apprehend him perhaps helps to fix the 
 date in the year 38. (See discussion by Bacon.; 
 
 3. Back to Jerusalem and Tarsus. We cannot 
 fail to contrast the lone "traveler in a brown cloak/' 
 starting toward Jerusalem after three years' absence, 
 with the proud and vengeful Pharisee who journeyed 
 over the caravan road in the opposite direction. 
 Now, the " peace" is his, and all the world is changed. 
 We may imagine him lingering in the haunts of 
 Jesus, to find out all he can of that wondrous life. 
 
 Then on over the Mount of Olives, to Jerusalem 
 again. But what a different city; illumined now 
 with the memory of One more lustrous than the 
 shining temple. It was not now the temple that 
 would attract him, but the humble band of followers 
 of the Man of Galilee. Yet in seeking them he was 
 to be sadly pained, for at first they would not receive 
 him. How his great heart must have ached, when 
 the women and children along the streets ran away 
 in fear as they recognized the cruel persecutor. 
 
 And here we welcome into the story a large- 
 minded man who was to have an important part in 
 fashioning Paul's future. It was Barnabas who 
 was to introduce him to the disciples. Barnabas 
 too was a foreign Jew. Perhaps he and Paul had 
 met before, in the Cilician synagogue or on journeys 
 to and from their homes, for Barnabas came from 
 
Preparing for His Work 97 
 
 Cyprus, the large island just off the coast from Tarsus. 
 Among the disciples two are especially mentioned. 
 Peter takes him to his home. It was Peter he wished 
 especially to talk with. The others he did not see. 
 Paul's great desire to remain in Jerusalem and preach 
 Jesus was not to be gratified. The apostles realized 
 that it would not be safe for him to stay there. He 
 too was convinced by a vision. Whether it came 
 now or on a later visit to the temple, makes little 
 difference. It was to determine his life's work. 
 
 And so his new friends went with him as far as 
 Caesarea, and he started again for Tarsus, where 
 he was to spend the next few years, of which little 
 is said. Paul was not yet ready to start out as the 
 Great Missionary. 
 
 Do not neglect to see that the pupils take note- 
 books home in preparation for next Sunday's 
 review. 
 
CHAPTER XVIII 
 REVIEW OF PART III 
 
 These four questions can easily be answered within 
 the hour. The teacher should always avoid supply- 
 ing the material to the pupil. Help him to look it 
 up for himself, if it is not perfectly clear in his mind. 
 
 There is nothing new required here. The last 
 two questions admit of originality on the part of the 
 pupil. The third will be answered in different ways 
 by different members of the class, showing what has 
 specially impressed each one. 
 
 9 s 
 
PART IV 
 PAUL'S JOURNEYS 
 
INTRODUCTION 
 
 In the vision in the temple, of which Paul tells 
 us, he seemed to hear the words which we have 
 chosen for the Introduction to Part IV, as given in 
 Acts 22:21: "And he said unto me, Depart, for I 
 will send thee far hence unto the gentiles." Ask 
 the pupils to repeat the four verses heading the 
 four parts, in order, and they will find the story of 
 Paul in outline. 
 
 We shall from now on follow Paul on his travels, 
 as the Great Missionary, from the time when Bar- 
 nabas finds him at Tarsus, not far from the year 44, 
 to the end of his life in the great city of Rome, 
 about the year 64 a. d., perhaps twenty years later. 
 
 The picture furnished for this page represents 
 Paul in his traveling cloak, his right foot ready to 
 take another step forward. In his right hand is 
 "the sword of the Spirit," and in his left, "the word 
 of God." We may well believe his "loins girded 
 with truth," and his "feet shod with the preparation 
 of the gospel of peace," and that he has on "the 
 breastplate of righteousness." It is the work of 
 Fra Bartollomeo, the monk of Florence and friend 
 of Raphael, who is said to have taught Raphael how 
 to paint draperies. Notice the splendid light and 
 shade and the grace in the folds of the long cloak. 
 
A SURVEY OF THE FIRST JOURNEY 
 Acts 11:19 — 14:28 
 
 The attention of the teacher is drawn to a slight 
 difference in arrangement of the presentation of the 
 material of the journeys from that which has pre- 
 ceded them. There are four main divisions for the 
 remainder of the story. All that is introductory 
 to each journey is grouped under the head of that 
 journey, a central thought being chosen for the 
 journey as a whole for the sake of preserving a unity 
 in each case. A " memory verse " has also been selec- 
 ted, which is intended to summarize that thought. 
 
 The story of this journey will be found in Acts 
 11:19 — I4 : s8. The pupils have been asked to 
 read this whole section, to gain at the start a 
 general survey of the journey. The teacher should 
 of course prepare this material carefully. For the 
 outline in the Burton Handbook see pp. 18, 19. The 
 story is told by Bird on pp. 160-222. 
 
 Illustrative material. — Of Antioch we have several 
 illustrations in the Ben Hur souvenir before men- 
 tioned. Two of the revels in the Grove of Daphne 
 will especially represent this lesson. 
 
 For the visits to Cyprus and Lystra, we have 
 copies of two of the tapestries made from Raphael's 
 cartoons, "Elymas Stricken with Blindness," and 
 "The Sacrifice at Lystra." 
 
Survey of First Journey 103 
 
 A view of a mountain road in the Tarsus region 
 of today is also furnished. 
 
 As a central thought for Paul's First Journey, 
 let us take the City of Antioch, which Farrar calls 
 the Second Capital of Christianity. It was the 
 starting-point for the first three journeys and doubt- 
 less would have been for the fourth, had Paul not 
 been a "prisoner of the Lord," and taken to the 
 great city of Caesar in God's own way. Thus it is 
 a center about which the various visits may be 
 grouped. 
 
 The "gay and guilty city" is also typical of the 
 world which Paul goes forth to conquer. The 
 " Queen of the East " became a by-word for the height 
 of pagan pleasures. 
 
 As most expressive of the experiences of this and 
 the following journeys, let us learn Paul's own 
 words in II Cor. 11:26, 27. The class should be 
 on the watch for the place for this "memory verse." 
 
 Suggestions to the teacher. — There is here an excel- 
 lent opportunity for introducing the pupil more 
 directly to the world of Paul's day as a whole. A 
 large portion of the lesson period may be very profit- 
 ably devoted to geography. The pupil has been 
 given in the notebook a list of the places visited dur- 
 ing the first expedition from Antioch, including — 
 after the relief mission to Jerusalem — Cyprus, Perga, 
 Antioch in Pisidia, Iconium, Lystra, and Derbe. 
 These he has been asked to locate, and the leader 
 
104 Story of Paul of Tarsus 
 
 may make use of their situation near the eastern 
 end of the Mediterranean to show that this first 
 journey was but the beginning of the great traveler's 
 mission to carry the glad news to the gentiles. 
 
 A wall-map hung before the class will be the best 
 aid in illustrating what the superintendent of the 
 department has to say of the extent and character- 
 istics of the wide area which Paul visited. If such 
 a map is not at command, the pupils may follow the 
 speaker on their individuals maps. The leader will 
 of course aim to connect the story of Paul's world 
 with the world of today, wherever a good oppor- 
 tunity occurs, making use of allusions to any recent 
 events of interest which have taken place in these 
 same districts bordering on the Mediterranean and 
 are so immediately brought to our attention through 
 the medium of the daily press. 
 
 The "memory verse" should be repeated and 
 discussed here, and frequently called to mind and 
 applied throughout the succeeding lessons. 
 
 The written work has been made shorter than 
 usual, to allow for this general exercise. 
 
CHAPTER XIX 
 
 THE CALL TO SERVICE 
 
 References for study — 
 Acts 11:19-26. 
 
 Stalker. Life of St. Paul, pp. 67-69. 
 Gilbert. Christianity in the Apostolic Age, pp. 78-81. 
 
 Suggestions to the teacher. — Of Paul's stay in 
 Tarsus at this period of his life little is known. It 
 was certainly a period of adjustment. Some think 
 that the churches of Syria and Cilicia, visited during 
 the Second Journey, were founded by Paul at this 
 time. We may feel sure that he talked to all those 
 with whom he came in contact, telling the glad tidings 
 even while at his work. The idea has been advanced 
 that it was necessary for Paul to wait yet a little 
 longer, for the time to be ripe for the message to 
 be given to the gentiles. All this time we know at 
 least that he was hard at work on his Master's busi- 
 ness. And this thought brings us face to face with 
 a question which continued to arise and harass the 
 church all through Paul's lifetime. 
 
 The church at Jerusalem had confined itself 
 especially to the " seed of Abraham." Most of the 
 followers of Jesus there were also Jews. Time must 
 elapse for Peter to receive his revelation which led 
 to the baptism of Cornelius. The inevitable must 
 105 
 
106 Story of Paul of Tarsus 
 
 also take place, in the scattering of the foreign Jews, 
 such as Philip and Lucius of Cyrene, and their 
 carrying the message to their friends who were not 
 always Jews. 
 
 Just this happened in Antioch, where "men of 
 Cyprus and Cyrene" had gathered together a goodly 
 number of Greeks and formed a church. News of 
 this body of course reached Jerusalem, and Barnabas 
 was sent to the brethren, probably to carry them a 
 message of good cheer, and also to report on their 
 condition and needs to the mother church at Jerusa- 
 lem. Some think complaint had been made of the 
 admission of gentiles as a casting of "pearls before 
 swine." Others believe that the church at Antioch 
 had asked for help. 
 
 Whatever may have been the direct cause of Bar- 
 nabas' visit to Antioch, he was fitted to appreciate 
 the situation as was no one of the apostles. 
 He must have been deeply impressed with the state 
 of things he found there, for we are told that "a 
 great number believed, and turned unto the Lord" 
 before Barnabas arrived, and that he recognized 
 "the grace of God," and "was glad." And after 
 he had exhorted them, "much people was added unto 
 the Lord." 
 
 God's providence was surely in the sending of this 
 particular man. Peter would doubtless have been 
 at a loss as to how to cope with the situation, judg- 
 ing from what we know of him later on. But Bar- 
 
The Call to Service 107 
 
 nabas knew the Greek world. He had too the broad 
 view of Christianity. He knew that Antioch was 
 to be an important point for the church, that the 
 message would appeal more and more to these souls 
 which were unsatisfied with sensual pleasures and 
 ready for something higher. He knew too that the 
 church must have more leaders. One man came 
 before his mind insistently as the man for this work. 
 
 This was the keen-minded, great-souled Jew of 
 Tarsus, who knew both the Jew and the Greek, who 
 even then had begun to show that he could become 
 "all things to all men." And Barnabas builded 
 better even than he knew. A second time he saved 
 Paul to the church. 
 
 The trip to Tarsus should be followed by the pupils 
 on the map. It was not a long journey — sixteen 
 miles down the Orontes to the port of Seleucia, named 
 for Seleucus, the founder of the city, then across 
 the gulf to the mouth of the Cydnus, and up the 
 river to Tarsus, this distance having already been 
 learned (see chap. i). 
 
 Perhaps Paul was somewhere out in the neighbor- 
 ing district of Cilicia or Syria, when Bamabas 
 arrived. He found him, however, and they departed 
 together. Is it likely Paul would refuse such a call ? 
 
CHAPTER XX 
 
 HEADQUARTERS AT ANTIOCH 
 
 References for study — 
 Acts 11:26. 
 Ramsay. St. Paul the Traveller and Roman Citizen, 
 
 chap. iii. 
 Farrar. Life and Work of St. Paul, chap. xvi. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, Vol. I, pp. 121-26. 
 Stalker. Life of St. Paul, pp. 70-75. 
 Hastings. Bible Dictionary, article "Antioch." 
 Gibbon. Decline and Fall of the Roman Empire, chap 
 
 xxiii. 
 Wallace. Ben Hur, Book IV, chaps, v-viii. 
 
 Suggestions to the teacher. — We shall be interested 
 to know more of the city which became the starting- 
 point for Paul on his journeys, from which he set 
 out, and to which he returned, in all but the last of 
 them. Thus we shall devote a lesson to Antioch, 
 the "Queen of the East, and next to Rome, the 
 strongest, if not the most populous, city in the world' 1 
 (Wallace). We may consider it typical of the cities 
 of Paul's time. The teacher may well spend a good 
 portion of the period in presenting as vivid a picture 
 of Antioch as possible. The notebook work is shorter 
 than usual. The teacher will perhaps suggest some 
 of the features of Antioch and its life which will 
 108 
 
Headquarters at Antioch 109 
 
 form the pupils' description in the notebook. Their 
 work is supposed to represent what they have gained 
 from her presentation. 
 
 The royal city of Syria, Antioch on the Orontes, is 
 spoken of by numerous writers of the day. Even 
 the poets alluded to the corruption which flowed 
 into Rome from the Syrian capital (Juvenal, Satires 
 111,62-65). 
 
 It was a city of 500,000 people, the part where 
 the palace was, built upon an island, with five stone 
 bridges joining it to the city on either side. It 
 extended for nearly five miles along the foot of rocky 
 hills. Like all cities of those times, it had walls. 
 
 Those of Antioch were the most remarkable in the world. 
 Their ruins can still be seen. They were broad and high, 
 built from the side of the river in a line that climbed up the 
 hillside over crag, cliff, peak, and ravine, with arches and solid 
 masonry, right up to the very top of the rocky hills, along the 
 uneven ridge, and down to the river again for seven miles, 
 enclosing the city and half the hill of Silpius; and over the 
 low archways of the city gates were massive square towers for 
 additional protection. . . . At the foot of the cliffs were the 
 rose gardens and lily ponds, among glittering streams fed from 
 the river beyond. . . . The large crag behind the city, , . 
 Licos the sculptor, at a king's command, had carved into the 
 shape of a man's head, with a crown that could be recognized 
 from the sea, a head which has come down to us on their 
 copper coins as the emblem of Antioch. 1 
 
 Perhaps as graphic a picture as we have of the 
 city, is given in Ben Hur. We recall that it was here 
 
 : Bird, op. cil., p. 168. 
 
no Story of Paul of Tarsus 
 
 that the famous chariot race took place, and the 
 favorite chapters describing this stirring scene are 
 preceded by an extended description of the Grove 
 of Daphne adjoining the racecourse, for which the 
 city was specially noted. This grove was "famed 
 throughout the ancient world as a pleasure ground, 
 replete with 'all that delights the five senses of man,' 
 and noted especially for the splendor, abandon, and 
 voluptuous pageantry with which the worship of 
 Apollo was here celebrated." 
 
 Herod the Jewish king had given to Antioch a 
 beautiful street, lined for several miles with a colon- 
 nade of white marble pillars and paved with blocks 
 of white marble. Out this road to the west, was the 
 Grove of Daphne. "Better be a worm, and feed 
 upon the mulberries of Daphne, than a king's guest." 
 
 The Colonnade of Herod was easily found; thence to the 
 brazen gates, under a continuous marble portico, he passed 
 with a multitude mixed of people from all the trading nations 
 
 of the earth The road was divided into separate ways 
 
 for footmen, for men on horses, and men in chariots; and those 
 again into separate ways for outgoers and incomers. The lines 
 of division were guarded by low balustrading, broken by 
 massive pedestals, many of which were surmounted with 
 statuary. Right and left of the road extended margins of 
 sward perfectly kept, relieved at intervals by groups of oak and 
 sycamore trees, and vine-clad summer-houses for the accom- 
 modation of the weary, of whom, on the return side, there 
 were always multitudes. The ways of the footmen were 
 paved with red stone, and those of the riders strewn with white 
 sand compacdy rolled, but not so solid as to give back an echc 
 
Headquarters at Antioch hi 
 
 to hoof or wheel. The number and variety of fountains at 
 play were amazing, all gifts of visiting kings, and called after 
 them. Out southwest to the gates of the Grove, the magni- 
 ficent thoroughfare stretched a little over four miles from the 
 city 
 
 Rearward of the structure which graced the entrance-way — a 
 purely Grecian pile — he stood upon a broad esplanade paved 
 with polished stone; around him a restless exclamatory mul- 
 titude, in gayest colors, relieved against the iridescent spray 
 Sying crystal -white from fountains; before him, off to the 
 southwest, dustless paths radiated out into a garden, and 
 beyond that into a forest, over which rested a veil of pale-blue 
 rapor. .... 
 
 Upon the marble pavement there was a skurry of sandaled 
 feet; the crowd opened, and a party of girls rushed about, 
 md began singing and dancing to the tabrets they themselves 
 touched. The hair of the dancers floated free, and their 
 limbs blushed through the robes of gauze which scarcely draped 
 them. One brief round, and they darted off through the 
 yielding crowd lightly as they had come 
 
 Devadasi-priestesses devoted to the Temple of Apollo. 
 There is an army of them. They make the chorus in cele- 
 brations. This is their home. Sometimes they wander off 
 to other cities, but all they make is brought here to enrich 
 the house of the divine musician 
 
 A sculpture reared upon a beautiful pedestal in the garden 
 
 attracted him first It proved to be the statue of a 
 
 centaur. In his hand he held a scroll, on which, graven in 
 Greek, were paragraphs of a notice: 
 
 O Traveler! 
 Art thou a stranger ? 
 
 Heed thou ! 
 And stay and be happy. 
 
ii2 Story of Paul of Tarsus 
 
 Farther on, out of the woods at his right hand, a breeze 
 poured across the road, splashing him with a wave of sweet 
 smells, blent of roses and consuming spices 
 
 He walked first into a thicket which, from the road, 
 appeared in a state of nature, close, impenetrable, a nesting- 
 place for wild birds. A few steps, however, gave him to see 
 the master's hand even there. The shrubs were flowering 
 or fruit-bearing; under the bending branches the ground was 
 pranked with brightest blooms; over the jasmine stretched 
 its delicate bonds. From lilac and rose, and lily and tulip, 
 from oleander and strawberry-tree, all old friends in the gar- 
 dens of the valleys about the city of David, the air, lingering 
 or in haste, loaded itself with exhalations day and night; and 
 that nothing might be wanting to the happiness of the nymphs 
 and naiads, down through the flower-lighted shadows of the 
 mass a brook went its course gently, and by many winding 
 ways. . . . 
 
 He hurried away through the thicket, and came to a stream 
 flowing with the volume of a river between banks of masonry, 
 broken at intervals by gated sluice-ways. A bridge carried 
 the path he was traversing across the stream; and standing 
 upon it, he saw other bridges, no two of them alike. Under 
 him the water was lying in a deep pool, clear as a shadow; 
 down a little way it tumbled with a roar over rocks; then there 
 was another pool, and another cascade; and so on, out of 
 view; and bridges and pools, and resounding cascades said, 
 plainly as inarticulate things can tell a story, the river was 
 running by permission of a mas'.er, exactly as the master would 
 have it, tractable as became a servant of the gods. 
 
 Forward from the bridge he beheld a landscape of wide 
 valleys and irregular heights, with groves and lakes and fanci- 
 ful houses linked together by white paths and shining streams. 
 The valleys were spread below, that the river might be poured 
 upon them for refreshment in days of drought, and they were 
 
Headquarters at Antioch 113 
 
 as green carpets figured with beds and fields of flowers, and 
 flecked with flocks of sheep white as balls of snow; and the 
 voices of shepherds following the flocks were heard afar. As 
 if to tell him of the pious inscription of all he beheld, the altars 
 out under the open sky seemed countless, each with a white- 
 gowned figure attending it, while processions in white went 
 slowly hither and thither between them; and the smoke of 
 the altars half-risen hung collected in pale clouds over the 
 devoted places. . . . 
 
 Ah, what might be a fitting end to scene so beautiful! 
 
 . . . Suddenly a revelation dawned upon him — the Grove 
 was, in fact, a temple — one far-reaching, wall-less temple! 
 Never anything like it! .... 
 
 The law of the place was Love, but Love without Law 
 .... For this a crafty priesthood subordinated Nature — her 
 birds and brooks and lilies, the river, the labor of many hands, 
 the sanctity of altars, the fertile power of the sun ! . . . . 
 
 Good reader, why shall not the truth be told here ? Why 
 not learn that at this age, there were in all earth but two 
 peoples capable of exaltations — those who lived by the law of 
 Moses, and those who lived by the law of Brahma. They 
 alone could have cried you, Better a law without love than a 
 love without law. 1 
 
 As we consider the cities of the Roman world in 
 Paul's day, we can better understand how he came 
 to write the first chapter of Romans, upon which 
 we are so loth to dwell. With pupils of this age 
 especially, it will not be wise to enter at any length 
 into these unpleasant recitals. Strive only to impress 
 upon them the luxury of the gentile world, and the 
 disregard of what was spiritual. 
 
 ■ Ben Hur, pp. 197-209. 
 
ii4 Story of Paul of Tarsus 
 
 A very wholesome thought may be drawn out of 
 the excesses of the age. Where can we find a better 
 text for a temperance lesson? Temperance must 
 include, of course, avoidance of excesses of all sorts — 
 the excess of the spirit of pleasure-seeking, as well 
 as intoxication from strong drink. The Greeks 
 had for one of their mottoes the splendid words, 
 "Nothing too much." Yet this motto was forgotten. 
 
 In this connection it will be of interest to see what 
 Paul has to say of temperance. Three fine passages 
 may be found in I Cor. 9 : 25, and Corinth was much 
 such a city as Antioch; in Gal. 5 : 23, and Eph. 5 : 18. 
 Also call the attention of the class to the words of 
 Paul in I Cor. 3:16, 17 and again in 6:19: "Know 
 ye not that your body is a temple of the Holy Spirit 
 which is in you, which ye have from God?" Re- 
 member that in boys and girls of this age there is 
 awakening a paramount interest in their bodies, 
 and a wonder regarding the new powers they are 
 beginning to feel but do not yet understand. This 
 curiosity regarding the story of life must be satisfied 
 in some way. Here is a golden opportunity to direct 
 their thoughts to the fact that "the temple of God 
 is holy," which temple they are. jf And if these que- 
 ries that will arise in every young mind have not been 
 satisfied by a wise parent, it may be the privilege 
 of the teacher to tell such a pupil something of what 
 it means to be "made in the image of God" — the 
 Creator. If asked to do so, that teacher will realize 
 
Headquarters at Antioch 115 
 
 that he or she has won the confidence of that pupil. 
 A frank discussion of these verses will close the hour 
 with the thought of temperance in all things, a lesson 
 which will not be apt to be forgotten. 
 
 It is an interesting fact that the people of this pleas- 
 ure-loving city gave the church the name "Christian." 
 
 The people of Antioch were notorious for inventing names 
 of derision. . . . In every way there is something very sig- 
 nificant in the place where we first received the name we bear. 
 Not in Jerusalem, the city of the Old Covenant, the city of the 
 people who were chosen to the exclusion of all others, but in a 
 heathen city, the Eastern center of Greek fashion and Roman 
 luxury; and not till it was shown that the New Covenant was 
 inclusive of all others, then and there we were first called 
 Christians, and the Church received from the World its true 
 and honorable name. 1 
 
 The labors of Paul and Barnabas in Antioch seem 
 to have been signally successful, and many came 
 into the church. But there were others to minister 
 to them, and Paul and Barnabas might well begin to 
 look for needier fields of work. 
 
 » Conybeare and Howson, op. cit., Vol. I, p. 120. 
 
CHAPTER XXI 
 A MISSION TO JERUSALEM 
 
 References for study — 
 Acts 11:27 — 12:25. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 81-84. 
 Conybeare and Howson. Life and Epistles 0} St. 
 
 Paul, Vol. I, pp. 126-30. 
 Farrar. Life and Work 0} St. Paul, chap. xvii. 
 
 Suggestions to the teacher. — Before starting on 
 the first missionary journey, Paul and Barnabas 
 took a short trip together from Antioch, after they 
 had been there about a year. This was the relief 
 mission to Jerusalem. 
 
 We find various records of the famines that pre- 
 vailed during the reign of Claudius who became em- 
 peror in the year 41 . Very little is told of this journey 
 in the Scripture record. The last four verses in Acts, 
 chap. 11, speak of the foretelling of the famine by the 
 prophet Agabus from Jerusalem. A space is left for 
 a short account of the journey. It is sometimes sup- 
 posed also that Paul's own story of a journey to Jeru- 
 salem with Barnabas, as given in the second chapter of 
 Galatians, refers to this trip. Here he speaks of going 
 up "by revelation," to show the apostles there that he 
 and Barnabas were to go "unto the gentiles, and 
 they unto the circumcision." The apostles seemed 
 116 
 
A Mission to Jerusalem 1T7 
 
 to be quite satisfied with this arrangement, and gave 
 to them " the right hand of fellowship." He also men- 
 tions that they were anxious that the new converts 
 " remember the poor." The carrying of the offering 
 was of course the direct cause of this journey. 
 
 And in this seems to lie the great significance of 
 the journey. The spirit which prompted a gift to 
 the mother church in its need, though they must have 
 had little to give, seems all the more beautiful when we 
 think how that same mother church had been very 
 reluctant to share the blessings of the gospel with 
 those wbo were not Jews. They had not learned the 
 "wideness of God's mercy," as we shall see later on. 
 
 There is one circumstance that fixes the date of 
 this journey to Jerusalem even more exactly. It is 
 the wonderful experience of Peter, and the strange 
 death of Herod soon after, as found in the Acts, 
 chap. 12, which we are told occurred at "about that 
 time." It may be that Paul and Barnabas were 
 witnesses of the sudden seizure of the king in the 
 theater at Caesarea, on their way back to Antioch. 
 Read the description of the scene in Bird, or chaps, 
 xxiii-xxv in Mrs. Kingsley's Paul. 
 
 Notice that on the return journey John Mark, 
 who afterward wrote the Second Gospel, was with 
 them. They perhaps stayed at the house of Mary, 
 the mother of Mark, the same house to which Peter 
 went after his miraculous deliverance from prison, 
 for Mark was a cousin of Barnabas. 
 
CHAPTER XXII 
 THROUGH A NEIGHBORING ISLAND 
 
 THE FIRST JOURNEY 
 References for study — 
 Acts 13:1-12. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 99-103. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, chap. v. 
 Stalker. Life of St. Paul, pp. 77-79. 
 Farrar. Life and Work of St. Paul, chap. xix. 
 
 Suggestions to the teacher. — In beginning to follow 
 the missionary journeys of Paul, it will be of value 
 to the teacher to consider one of the chief character- 
 istics of the age of adolescence. At this time in the 
 life, in the words of Mrs. Lamoreaux, "a new con- 
 ception of God is born, and a larger sense of respon- 
 sibility to him, to the neighbor, and to the world." 
 As the feelings and the imagination become the storm 
 center, there emerges an enlarged idea of life and a 
 realization that "no man liveth to himself." She 
 adds, "It is doubtful whether any Christian life ever 
 passes through this period without considering the 
 ministry or the mission-field, or whether every life 
 does not at some moment long to go in quest of a 
 Holy Grail." 
 
 As the pupil faces the dawn of this period of the 
 birth of the altruistic feelings, without having yet 
 118 
 
A Neighboring Island 119 
 
 outgrown the love of adventure, it would seem that 
 the thrilling experiences of Paul should make a 
 strong appeal. Missions seem quite the natural 
 subject for study. 
 
 Of "the heathen world into which, as 'lambs 
 among wolves,' " these three men were going, Dean 
 Farrar says, it "was at that moment in its worst 
 condition." It was " prevalently Greek and Roman; 
 but it was a conquered Greece and a corrupted 
 Rome — a Greece which had lost its genius and 
 retained its falsity, a Rome which had lost its sim- 
 plicity and retained its coarseness. Hardened by 
 the cruelties of the amphitheater; without any 
 serious religion; without any public education; 
 terrorized by insolent soldiers and pauperized by 
 mobs, the world-capital presents at this period a 
 picture unparalleled for shame and misery in the 
 annals of the world." 
 
 Into such a world, having received the " laying-on 
 of hands," "two Jews of obscure name, of no posi- 
 tion, without rank, without wealth, without influence, 
 but mighty in the strength of a sacred cause, set 
 forth unnoticed on the first of those journeys which 
 were destined to convert the world," for they saw 
 that there were enough to do the work at Antioch. 
 
 If the teacher wishes she may take this oppor- 
 tunity to note the magnitude to which the work of 
 Christian Missions has grown from this humble 
 beginning. Consult The Why and How of Missions. 
 
120 Story of Paul of Tarsus 
 
 The island of Cyprus, to which they went, Stalker 
 calls "a kind of miniature of the world whose evils 
 the missionaries had set forth to cure." It was only 
 a short sail from the port of Antioch, and might be 
 reached in a day. Being the old home of Barnabas, 
 it was quite natural that they should go there. 
 Though we have reason to believe that there were 
 a good many Jews there, and Acts 11:19, 2 ° tells 
 us that the gospel of Jesus had already been taken 
 there, and it was men of Cyprus and Cyrene who 
 brought it to Antioch, yet it is not the Jews in Cyprus 
 upon whom the story dwells. The island was 
 specially sacred to Venus, as it was near its western 
 shores that she was said to have sprung from the 
 foam of the sea. The chief town, Paphos, was the 
 seat of her worship, where, as Virgil tells us, " is her 
 temple, and the hundred altars glow with Arabian 
 incense, and likewise give forth perfume from gar- 
 lands ever blooming." Paphos was also the seat 
 of the Roman government. 
 
 Landing at Salamis on the eastern end of the 
 island, they seem soon to have made their way across 
 it to Paphos. Use the map to follow their course. 
 Though we are told "they preached the word of 
 God in the synagogues of the Jews," the occurrence 
 which appears to have impressed the writer is one 
 that took place at the court of the proconsul at 
 Paphos. Raphael's picture portrays the scene, and 
 the pupil is asked to tell in his own words the story 
 
A Neighboring Island 121 
 
 of the first Roman official whom Paul won by his 
 preaching, at the very center of heathen worship. 
 
 It seems to have been nothing unusual for Romans 
 to listen to soothsayers. Indeed they were quite 
 apt to be found at the courts of that day, when the 
 world had no real religion. It was a soothsayer 
 that said to Julius Caesar, "Beware the Ides of 
 March." Yet Sergius Paulus seems to have been 
 able to discriminate between false and true, to a 
 noticeable degree. We see here one of the rare 
 instances of the arousing of Paul's indignation. 
 Though we usually see a man of the utmost humility, 
 mingled with intense earnestness, and the tenderest 
 of hearts yearning for those who are in darkness, 
 this story shows him impatient of all sorts of fraud 
 and hypocrisy, as was his Master. 
 
 One point to be noticed in connection with this 
 story is the mention made of Paul's change of name. 
 He was now going into the Gentile world, and it was 
 fitting that he be called by his Roman name. It 
 appears to have been no unusual thing for a man to 
 have two names. "Simeon that was called Niger" 
 is spoken of among the "prophets and teachers" 
 in the church at Antioch. The name Paul was 
 perhaps specially pleasing on account of its meaning 
 (see chap, ii) to one who felt himself " least of them 
 who believe." Yet from this time on, Paul seems to 
 be the leader, and we hear of Paul and Barnabas, 
 instead of Barnabas and Saul. 
 
CHAPTER XXIII 
 IN THE HEART OF ASIA MINOR 
 
 THE FIRST JOURNEY 
 References for study — 
 Acts 13:13 — 14:28. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 103-6. 
 Stalker. Life oj St. Paid, pp. 80-85. 
 Farrar. Life and Work of St. Paul, chaps, xx, xxi. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, chap. vi. 
 Ramsay. The Cities of St. Paul, Parts III, IV, V, VI. 
 
 Suggestions to the teacher — As Barnabas had 
 chosen Cyprus for the beginning of their labors, 
 the next step was evidently the suggestion of Paul. 
 They now took ship for the mainland adjoining the 
 coasts of Cilicia, and in a couple of days were landing 
 at Perga. This was a sea-coast town, where they 
 would not stay long, as most of the population were 
 driven to the mountains on account of the fierce 
 heat of the summer season. Summer we may per- 
 haps conclude it was, since they soon set out for the 
 higher land of the interior. Some things in Paul's 
 letters lead us to think that he himself may have 
 fallen sick here. Here John Mark left them. We 
 are not told why but may infer that it was through 
 faint-heartedness, because later when he wanted to 
 go with them, Paul was not willing. It is not unlikely 
 
In Asia Minor 123 
 
 that he feared the dangers which faced them, for 
 now they are to encounter in real earnest, the perils 
 which Paul details in the verses we have chosen to 
 memorize in connection with the First Journey. 
 Dr. Stalker remarks, "They took their lives in their 
 hands, and went forward." The teacher is reminded 
 that in this lesson the "memory verse" is to be re- 
 called and written. 
 
 It was to another Antioch that they now set forth 
 — Antioch in the mountains, often called Antioch 
 in Pisidia, to distinguish it from the Antioch "by 
 Daphne." This would be a week's journey, over 
 a rocky, slippery road, beset by robbers and wild 
 beasts, where it was safe to go only with a company 
 of merchants or shepherds, or a number of other 
 travelers. We have a picture of such a road, as 
 traveled by our missionaries in Asia Minor today. 
 It was also most picturesque, and as they climbed 
 they would look back over the beautiful but 
 unhealthy coast they had left behind. At night they 
 would camp in one of the wayfarers' inclosures, and 
 if no village was near, would build a camp-fire, to 
 keep away the wolves and hyenas whose cries could 
 be heard echoing through the mountains. 
 
 Antioch in the mountains, the first of the four 
 Greek cities they were to visit, was reached after 
 they had passed a large lake, far up in this high 
 country. It was the large city of this district, and 
 a center for Roman soldiery. It was also a trading- 
 
124 Story of Paul of Tarsus 
 
 point, being on the great Roman highway, and there- 
 fore included a good many Jews among its people. 
 The hills rose up beyond the city's walls. The 
 cool mountain air must have been most refreshing, 
 as it is today, though the site is now desolate. 
 
 They would probably hunt out some of their 
 countrymen with whom to stay. Perhaps Paul 
 would carry some of his hair-cloth to the busy bazaar, 
 for he depended on his trade for a living. On the 
 Sabbath they went of course to the synagogue, and, 
 as visiting teachers, were asked to speak. We are 
 specially interested in this first long sermon of Paul's 
 which has come down to us. It is noticeably like 
 Stephen's great speech, going back over the history 
 of Israel, and leading up to the coming of Jesus, the 
 Messiah. It is addressed to both Jews and prose- 
 lytes — "Men of Israel, and ye that fear God." 
 Notice who were specially interested in the new 
 story, and the final effect upon the Jews, though 
 they were broader than their brethren at Jerusalem, 
 through daily contact with foreigners. It was with 
 joy that they went on to the next city, not delaying 
 to argue with their opponents. 
 
 Iconium was a very old city and is still the impor- 
 tant place of that section. It is like Damascus in 
 situation as well as in age, being surrounded by fields 
 and gardens made possible by the mountain streams, 
 while the country about suffers for scarcity of water. 
 They stayed here some time, speaking boldly, but 
 
In Asia Minor 125 
 
 gradually the people became divided in their feelings 
 toward them. But they seem to have had friends 
 to advise them when it was time to leave, and thus 
 escape being stoned. 
 
 The two cities to which they next went were farther 
 along the Roman road, nearer the frontier, and thus 
 farther removed from the romanizing influence. 
 The people were more simple, as we see by the strange 
 experience that befell the travelers in Lystra. Here 
 Paul and Barnabas were, to their great astonish- 
 ment, mistaken for gods, after the wonderful cure 
 of the lame man. The picture shows one of the 
 heathen temples, and it was the custom for the beg- 
 gars to take a station near them, where the crowds 
 would pass by, and they could be seen and heard. 
 The idea of size was attached to the chief of the gods, 
 and Mercury, the messenger whose statue is seen 
 in the picture, was quick and clever with his tongue. 
 There were twelve principal gods, called by different 
 names by Greeks and Romans. We have here the 
 Roman names, as well as in the case of Venus and 
 Apollo. The list has been placed in the pupil's book 
 as a matter of general interest. Notice the unwilling- 
 ness on the part of both apostles to be taken for 
 anything more than ordinary men. They seized 
 the opportunity to point the people to the one God, 
 the giver of fruitful seasons. But they found it 
 hard to understand, as their next action shows. 
 Perhaps they might have come to see, had not the 
 
126 Story of Paul of Tarsus 
 
 Jews who had been aroused against Paul and Bar- 
 nabas at Antioch and Iconium, followed them up, 
 and stirred up the people against them. One who 
 may have been at the stoning, we shall hear much 
 of later on. 
 
 The site of Derbe, the frontier town, has only 
 lately been definitely located. It was more primi- 
 tive than Lystra, without doubt, and no special 
 experience here is chronicled. Notice by the map 
 that the travelers might have descended by the 
 Cilician Gates, which are only a short distance away, 
 and soon have been in Syria. They did not do this, 
 however, but retraced their steps, revisiting each of 
 the Galatian churches, for this is now generally 
 considered the territory called Galatia, to which 
 the letter of that name refers. And this letter to the 
 Galatians shows us that Paul made many dear friends 
 among these people, whom he addresses as "my 
 little children," and he says of them, that they re- 
 ceived him "as an angel of God," while he was yet 
 suffering with his "infirmity of the flesh," on his 
 first visit to them. These two brave souls were 
 even willing to run the risk of further persecution 
 on this return journey, though by that time the 
 excitement had probably died down to a great 
 extent. 
 
 We may imagine the recounting of these experi- 
 ences, on their return to Antioch. Thrilling as they 
 are to read of, what must it have been to hear the 
 
In Asia Minor 127 
 
 story of Elymas and the Roman governor, of the 
 wild mountain climb and the attempted sacrifice 
 at Lystra, of the stoning, and the return journey, 
 from the lips of Paul himself? 
 
A SURVEY OF THE SECOND JOURNEY: 
 
 Acts 15:1 — 18:22 
 
 The Scripture covering the Second Journey will be 
 found in Acts 15:1 — 18:22. This should be read 
 by the pupil in his home preparation. In addition to 
 the reading, the teacher should ask the class to make 
 out a list of the places visited, such as was given 
 at the beginning of the First Journey with which to 
 head the new page in the notebook. The Second 
 Journey is to be traced on the outline map as it pro- 
 ceeds. An outline of the section will be found in 
 the Burton Handbook, pp. 20-22; Bird tells the story 
 on pp. 222-324. 
 
 Illustrative material. — We have to illustrate the 
 Second Journey: views of Athens, Salonica, and 
 Corinth with the Acrocorinthus. 
 
 Central thought. — The special thing to be noticed 
 about the Second Journey is that it takes Paul 
 into a new continent. The "memory verse" 
 (Acts 13 : 47) which has been chosen for this journey 
 seems to foreshadow just what the great missionary 
 actually did at this time. 
 
 Suggestions to the teacher. — The presentation 
 
 of this lesson is at the discretion of the department 
 
 superintendent. If she desires she may spend some 
 
 time upon a map exercise, as was done at the begin- 
 
 128 
 
Survey of Second Journey 129 
 
 ning of the First Journey. Whatever may be her 
 plan, the teachers should see that each pupil has 
 a correct list of the places visited to put into his 
 notebook in the space provided for it. Attention 
 should be drawn to the significance of the passage 
 from Troas over to Neapolis. Suppose Paul had 
 gone eastward into Asia, instead of westward into 
 Europe, what difference would it have made to us 
 today ? Would the Chinese and the people of India 
 have been bringing the glad story to us in place of 
 our sending missionaries to them? Also point 
 out that Paul's course at this time was the carrying- 
 out of the words that he and Barnabas had spoken 
 in the synagogue at Antioch in Pisidia, which we 
 have chosen for the "memory verse." 
 
CHAPTER XXIV 
 
 THE CONFERENCE AT JERUSALEM 
 
 References jor study — 
 Acts 15:1-35. 
 
 Gilbert. Christianity in the Apostolic Age, chap. xh. 
 Farrar. Lije and Work oj St. Paul, chaps, xviii, xxii, 
 
 xxiii. 
 Conybeare and Howson. Lije and Epistles 0} St. 
 
 Paul, chap. vii. 
 
 Suggestions to the teacher. — In the First Journey, 
 Paul has been spoken of as "trying his wings" 
 (Stalker). We feel sure that he returned to Antioch 
 more certain of his mission to the gentiles than 
 when he left it. But during the two years or more 
 that he and Barnabas had been gone, the old ques- 
 tion had arisen again. So at Antioch they were met 
 with the discussion as to whether or not a gentile 
 must become a Jew, before he could be a Christian. 
 By this they meant conforming to the Jewish law 
 and ceremonial. Paul did not consider this essen- 
 tial or generally advisable. Explain to the pupils 
 that being a Jew was a matter of religion rather 
 than race. The Christians at Antioch would 
 never have been troubled about this, if men had 
 not come from Jerusalem again, to stir them up. 
 They were too united, and too busy about more 
 important things. 
 
 130 
 
Conference at Jerusalem 131 
 
 When Paul and Barnabas saw that the matter 
 could not be decided to satisfy all, they determined 
 to go down to Jerusalem with "certain others," 
 Titus perhaps among them, and settle it by a con- 
 ference with the apostles there. Chap, viii in 
 Farrar, entitled "Judaism and Heathenism," shows 
 very clearly how hard it would be for a Jew, with 
 all his exclusiveness and hatred of outsiders, to 
 come to feel that in the ancient promise, "all the 
 families of the earth should be blessed," and "all 
 the ends of the earth should see the salvation" 
 of their God, though they had been saying these 
 words over for generations. 
 
 The matter had been settled in the mind of Paul 
 nearly twenty years before. He had made his 
 choice between Jesus and the Jewish law, and he 
 longed to help others to see the greatness of God's 
 plan. He felt that he must do this. Whether or 
 not the account in Gal. 2 : 1-10 refers to this or the 
 former visit is really immaterial for our purpose. 
 The only difference between the two occasions, 
 as far as Paul was concerned, would be that he 
 would now feel even more strongly on the matter 
 than when he visited Jerusalem before. And his 
 ideas prevailed though it was after sharp and 
 almost bitter discussion. The Jerusalem Chris- 
 tians could not help seeing that he had had 
 a revelation from God, and that God was with 
 him. Notice what happened on the way to Jeru- 
 
132 Story of Paul of Tarsus 
 
 salem, and who was the chief spokesman at the 
 conference. 
 
 The letter finally sent by the church at Jerusalem 
 was a compromise. It dealt partly with ceremonial, 
 but mainly with moral matters. Circumcision 
 was not mentioned. It was the suggestion of 
 James, the brother of Jesus, who seems to have 
 been looked upon as head of the church at Jerusalem. 
 This arrangement seemed to satisfy all. The 
 story of this chapter has been left entirely to the 
 pupils to develop in their notebooks. In so doing 
 see that they bring out the principal points of the 
 conference: (1) The question under discussion 
 which was dividing the church; (2) the messengers 
 sent to Jerusalem and the body to whom they were 
 sent, pointing out its leader; (3) what they did 
 on the way; (4) their welcome in Jerusalem; 
 (5) the formal meeting — Peter's argument in their 
 defense; their impressive account of their labors; 
 and the decision of James, which followed; (6) 
 the delegates sent with the letter; (7) their recep- 
 tion by the church in Antioch. The visit of Peter 
 to Antioch, and his subsequent attitude on the 
 question of eating with Gentiles as alluded to in 
 Gal. 2:11-16, may be brought in here. Whom did 
 Barnabas follow later on, Peter or Paul ? So we 
 see that the question was not settled for all time. 
 We shall continue to meet it. 
 
 The thought may suggest itself to the class that 
 
Conference at Jerusalem 133 
 
 the question discussed at the Jerusalem conference 
 has not been settled for all today. It is really the 
 question of brotherhood — a word that we hear 
 more often than any other at the opening of the 
 twentieth century. Just what does brotherhood 
 mean? These boys and girls are familiar with 
 the word, and perhaps have already a desire to 
 answer the question in their own lives. Can we 
 find any analogy for gentiles in modern life? A 
 discussion of this question may interest the class. 
 
CHAPTER XXV 
 
 PAUL'S YOUNG FRIEND 
 THE SECOND JOURNEY 
 References for stitdy — 
 
 Acts 15:36—16:5. 
 
 The two epistles of Paul to Timothy. 
 
 Burton. Handbook of the Life of the Apostle Paul, 
 
 pp. 91-100. 
 Gilbert. Christianity in the Apostolic Age, pp. 116-19. 
 Stalker. Life of St. Paul, pp. 85-90. 
 Farrar. Life and Work of St. Paul, chap. rriv. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, chap. viii. 
 
 Suggestions to the teacher. — The fact that Barna- 
 bas, like Peter, had not the full vision of God's 
 purpose for the gentiles, may have had something 
 to do with his separation from Paul before the 
 beginning of the Second Journey. The reason 
 given is their difference of opinion regarding Mark's 
 going with them. Mark seems to have seen that 
 the dangers were not too great to be overcome, 
 and now wishes to join them on a tour of revisiting 
 the churches. But the outcome of the matter gives 
 Paul a new companion — one who appears to have 
 appreciated the great spirit of the man he was to 
 accompany. We find what sort of a man he was, 
 
 J 34 
 
Paul's Young Friend 135 
 
 later on at Philippi. We regret to lose sight of 
 Barnabas, who had done for Paul more than any 
 other man. We know, however, that there were 
 the most friendly relations between all three, through 
 the after years. Paul spoke of Mark at the end of 
 his life as "profitable for the ministry" and desired 
 Timothy to bring him to him at Rome (II Tim. 4:11). 
 
 The course of Paul and Silas indicates an over- 
 land trip, which would doubtless include Tarsus 
 at its beginning. What would be their route from 
 Tarsus to Derbe ? 
 
 It is at Lystra that one of the most important 
 events of the trip takes place. In her description of 
 the boyhood of Timothy, Mrs. Kingsley has brought 
 out the careful education which he received at the 
 hands of his Jewish mother and grandmother in 
 strict accordance with the Jewish law, in spite of 
 the fact that his father was a Greek, and his surround- 
 ings were heathen. If you make use of this selection 
 bear in mind that it is from the mind of one woman. 
 There is no one who has not the privilege of creating 
 his own picture on the basis of the facts which are 
 given us. Timothy now starts on with the great 
 traveler and his companion Silas. He is to be with 
 him much of the time through the years to come, 
 and to help him in many ways. Paul speaks of 
 him as his "beloved son," in the letters which he 
 sent him during his last days, where he shows his 
 fondness for his young friend and gives us many 
 
136 Story of Paul of Tarsus 
 
 interesting personal bits regarding Timothy and 
 a number of their mutual friends. Notice that 
 Paul circumcised Timothy before they started. 
 This was not because he thought it would make 
 any difference in Timothy, but only to satisfy the 
 Jews. The parting from Timothy's devoted mother 
 and grandmother must have recalled vividly Paul's 
 own departure from Tarsus when he was still a 
 boy. 
 
 Whether the term "Galatia" was used for the 
 Roman province of that name, including these 
 churches which they were now revisiting, or for the 
 northern district of it, peopled by Gauls from Europe, 
 is a matter upon which scholars have differed. The 
 term seems to have been used in both senses. What 
 sort of people the Galatians were we have already 
 heard, from Paul's letter to them. Whether the 
 sickness to which he refers occurred at this time or 
 earlier, when he first came up to the mountains from 
 Perga, we need not take time to discuss. It makes 
 little difference with the story. 
 
 The long days that must be spent in getting to 
 Troas on foot, we may get some idea of, from the 
 map. We realize that more of the story of Paul is 
 left untold than is given us. The country that was 
 to be traversed at this time, is described for us by 
 Dean Farrar and many who have been over it. 
 We can imagine some of the burning words of Paul 
 to the young Timothy and Silas during this long 
 
Paul's Young Friend 137 
 
 journey, through places where he felt that he was 
 not yet to preach. 
 
 The teacher is expected to work in, in her own way, 
 the tracing of Paul's course from now on. 
 
CHAPTER XXVI 
 ENTERING A NEW CONTINENT 
 
 THE SECOND JOURNEY 
 
 References for study — 
 Acts 16:6-40. 
 
 Letters to the Phttippians and the Thessalonians. 
 Burton. Handbook, pp. 45-48; 79-82. 
 Gilbert. Christianity in the Apostolic Age, pp. 117-26. 
 Stalker. Life of St. Paul, pp. 90-92. 
 Farrar. Life and Work of St. Paul, pp. 475-520. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, chap. ix. 
 Ramsay. The Cities of St. Paul, Parts I and VII. 
 Shakspere. Julius Caesar, Act. V — for Philippi. 
 
 Suggestions to the teacher. — The visions or dreams 
 that we are told came to Paul at this time were prob- 
 ably like other leadings that he had had. Who of 
 us has not had such intimations at times? And 
 the closer we live to God, the oftener we may expect 
 them. The one at Troas is described more in detail 
 than the others, but was doubtless of the same sort, 
 what we should now call the working of the subcon- 
 scious mind. It was a new road that they were now 
 traveling. It must have been a difficult question to 
 decide, whither they should go on leaving Antioch in 
 the mountains. This was probably as far as they had 
 intended going, when they set out. From here they 
 138 
 
A New Continent 139 
 
 might have gone down to the coast, and across to 
 Cyprus in the old way. But Barnabas was there 
 with Mark, and they were not needed. They 
 thought of several other places — Asia, with its great 
 capital Ephesus, at the west, and Bithynia, stretching 
 far to the shores of the Black Sea, at the north. But 
 Paul was persuaded to press on, over the great 
 Roman road. At Troas, something told him very 
 plainly that he was to cross over into Europe. The 
 importance of this decision will be brought out by 
 the pupils in the review. Suppose he had decided 
 to go eastward toward India and China. What 
 difference might it have made to us ? In Troas we 
 recognize the ancient Troy, of which we read in 
 Homer. The story of the siege of Troy may be 
 familiar to some of the class who will be glad to tell 
 it for the benefit of the rest. Only ruins of ancient 
 Troy remained, however, in the days of Paul, who 
 lived 1, coo years after the times of which Homer 
 sings. 
 
 In connection with the sail across to Macedonia, 
 draw attention to the numerous gem-like islands 
 that dot the Aegaean Sea, "like stepping-stones" to 
 the shores beyond. Across these straits came the 
 conquering Roman eagles. Paul was now carrying 
 the gospel of peace toward Rome, the world's capital. 
 Notice the member of the party who joined them at 
 Troas — Luke the beloved physician — writer of the 
 Gospel of Luke, and author of the Acts. Note 
 
140 Story of Paul of Tarsus 
 
 also that in 16:10 the pronoun we is used for the 
 first time. Watch, for its occurrence hereafter. It 
 is thought that Luke came from Philippi, the city 
 toward which they were now going. If so, he may 
 have emphasized the need of the Roman world 
 waiting beyond the waters. Perhaps this was the 
 cause of the "vision." 
 
 The first night would probably be spent by the 
 four travelers in the harbor on the island of Samo- 
 thrace. The next would bring them to the farther 
 shores. Greece was divided into two provinces, 
 Macedonia and Achaia. Of Macedonia we have 
 heard in recent times, through the kidnaping of 
 two missionaries — Miss Stone and her companion — 
 who in lectures throughout this country told of being 
 carried away to the caves of the bandits. So Mace- 
 donia is wild today, only a little less so than in the 
 days of Paul. Its people were much less effeminate 
 than those in the cities at the south, the Corinthians 
 in particular. 
 
 There are three cities in Macedonia of which the 
 story speaks. Philippi, but twelve miles from its 
 port, at which they landed, was a small copy of Rome, 
 a military center, the same Philippi where the ghost 
 of Caesar had invited Brutus to meet him, and where 
 the batde left the world in the hands of Antony and 
 Octavius, not quite a century before. Through it 
 ran the broad Roman road, over which the 
 armies had traveled. And in it were the usual 
 
A New Continent 141 
 
 Reman theaters, baths, and temples to the heathen 
 gods. 
 
 There were not many Jews in Philippi, since it 
 was not a trading-town. There was not even a 
 synagogue. But Paul felt that he was to preach 
 here, so he inquired for his countrymen. It was a 
 strange experience that he had. On the Sabbath 
 day, they joined those who "worshiped God." 
 These met near the river, outside the city. They 
 were women, and it is interesting to know that the 
 first heart to open to the gospel on European soil 
 was the heart of a woman. Note that Lydia was 
 not a Jewess, but one of those whose minds were upon 
 the higher things, and who recognized in the one 
 God of the Jews, something greater than they could 
 find in the heathen temples. Now she was to receive 
 the sweeter message of Jesus, and her soul was ready 
 to receive it. The baptism of her household, includ- 
 ing perhaps the girls who worked with her, and the 
 receiving of the apostles into her house, formed a 
 beautiful beginning for Christianity in that land of 
 dead religions. And she is prophetic of the Chris- 
 tian woman in Europe today. 
 
 In the story of the imprisonment of Paul and Silas, 
 call the attention of the class to three points in 
 particular: 
 
 1. The story of the young girl with the strange 
 spirit. Compare this girl with Lydia and the dam- 
 sels of her household, to see what the gospel meant 
 
142 Story of Paul of Tarsus 
 
 to the women of that land. We may realize some- 
 thing of what Paul's kindly interest in her might mean 
 from the stories of girls and boys who are brought 
 into the children's courts of our great cities, charged 
 with delinquency. Harsh treatment has, in many 
 cases, caused them to do strange things through fear. 
 We can imagine the effects of a cruel master's blows 
 upon this young girl. Kindness would do what it 
 does for hundreds today, who are redeemed from 
 unnatural surroundings, and changed completely. 
 Our asylums point to numerous cases of cure from 
 what we call insanity, through a sympathetic under- 
 standing of the patient. This helps us to see how 
 a great-hearted, loving soul like that of Paul would 
 make itself felt upon this girl, and work the miracle 
 of love which we may see worked daily. 
 
 2. The effect of imprisonment on Paul and Silas. 
 What sort of men must they be who could sing in 
 the stocks, in the midst of the darkness of the prison, 
 with backs still smarting from their recent beating ? 
 What does this show of making the best of circum- 
 stances, whatever they may be? Even when their 
 own lives were in danger, they were interested in 
 the welfare of this jailer. They knew that their 
 God could care for them, as he did abundantly. 
 This event certainly gives us an excellent illustration 
 of the Faith, Hope, and Love, which Paul not only 
 tells about, but shows forth in his own life. This 
 experience must have recalled to his mind the many 
 
A New Continent 143 
 
 he had caused to be imprisoned, and this memory 
 would have added to his earnestness. 
 
 3. The value of Roman citizenship. This is one 
 of the instances where Paul's Roman citizenship 
 saved him from grave perils. As we have seen in 
 chap, v, it afforded a man protection in any part of 
 the world, granting him (1) trial by Roman courts; 
 (2) freedom from dishonorable punishments, such 
 as scourging and crucifixion; and (3) the right of 
 appeal to Caesar. 1 Notice the surprise and fear 
 of the magistrates, when they found that he was a 
 Roman citizen. 
 
 The church at Philippi included some of Paul's 
 dearest friends. One of his most affectionate letters 
 was afterward written to them from the Roman 
 prison. Probably he wrote them several others 
 which have been lost, in the years between. In this 
 one he speaks of gifts which they had sent him, when 
 he went on to Thessalonica, and even in Rome 
 (Phil. 4:15). They seem to have been much more 
 free from faults than most of the churches, especially 
 those in the more corrupt communities. This was 
 perhaps due in no small measure to the wholesome 
 influence of a woman like Lydia, and shows the 
 power of one good woman. He calls them his 
 "joy and crown," and the Thessalonians, his "glory 
 and joy." The letters to these two churches in the 
 cities named for Philip of Macedon and his daugh- 
 ter are singularly cordial and cheerful. 
 
 1 Gilbert, op. cit., p. S4- 
 
CHAPTER XXVII 
 VARIED FORTUNES IN NORTHERN CITIES 
 
 THE SECOND JOURNEY 
 
 Scripture reference: Acts 17:1-15. 
 
 (For other references for study see preceding lesson.) 
 
 Suggestions to the teacher. — Thessalonica was a 
 coast town, farther along the Roman highway, on 
 the other side of the three-pointed promontory, 
 which always attracts our attention on the map. 
 Its location made it a center of trade, as it is today, 
 under the name of Salonica. It is here that the 
 Turkish sultan retired after his abdication. The 
 text tells us that they had passed through two other 
 cities of good size, on the great Egnatian Way, 
 with its milestones marking the distance from the 
 Imperial City. Such a trading-point would natur- 
 ally attract many Jewish people. So here we find 
 a Jewish synagogue. A Jew by the name of Jason 
 took them in, and proved a most loyal follower 
 though he had to suffer severely for his devotion 
 to the cause, even after their departure. The 
 letters speak of Paul's "working night and day," 
 while in Thessalonica. Thus he supported him- 
 self, and set a good example to those who were 
 accustomed to priests who never thought of work, 
 but lived lives of ease. Their message seems to 
 144 
 
In Northern Cities 145 
 
 have gained the interest of all for a time, but when 
 some of the Jews saw that it began to attract women 
 of prominence, they were "moved with envy." 
 Again the travelers "left the narrow walls of a 
 synagogue to preach to the world outside." And 
 Paul could write later that his coming among them 
 had not been in vain, so fruitful were his labors 
 here, among these women of culture and men 
 of northern hardihood, who "turned from idols to 
 serve the living and true God." We may believe 
 that some of these women were in the house of 
 Jason on the night of the assault. The freedom 
 of the gospel would mean much to the women of 
 that day, for whom there was little of the true spirit 
 of the home, under the system of idolatry. 
 
 Beroea was in the hills, off the Roman road. 
 It had its synagogue, and the Jews were so much 
 impressed with Paul's message that they began to 
 pore over the prophecies. Here, as in the other 
 two cities of Macedonia, the women were so numer- 
 ous as to be specially mentioned among those who 
 were interested. These open-minded people who 
 "searched the Scriptures" must have rejoiced 
 the heart of Paul. But soon the same thing occurred 
 that had happened to him in Lystra, on the First 
 Journey. Notice that here he left Timothy and 
 and Silas. Luke seems to have remained in Philippi. 
 What makes us feel that he did? Notice the pro- 
 nouns 
 
CHAPTER XXVIII 
 TWO GREAT CENTERS OF GREEK LIFF 
 
 THE SECOND JOURNEY 
 
 References for study — 
 Acts 17:16 — 18:22. 
 Paul's Letters to the Corinthians. 
 Burton. Handbook, pp. 59-69. 
 Gilbert. Christianity in the Apostolic Age, pp. 126-33, 
 
 and chap. xvii. 
 Stalker. Life of St. Paul, pp. 95-99. 
 Farrar. Life and Work of St. Paul, chaps, xxvii, 
 
 xxviii. 
 Conybeare and Howson. Life and Epistles of St. Paul, 
 
 chaps, x-xii. 
 Ramsay. St. Paul the Traveller and Roman Citizen, 
 
 chap, xi (pp. 196-201). 
 Wright. The Cities of Paul, chaps, v, vi. 
 Becker. Charicles, for the life of women in Greece. 
 
 Suggestions to the teacher. — Paul always liked 
 to have companions. On this occasion, some of 
 the Berean brethren went with him. The trip to 
 Athens would be a memorable one. It would 
 take about a week in one of the boats with bright- 
 colored sails which skim over these same waters 
 today. They would pass in sight of towering 
 Mount Olympus, once believed by the Greeks to 
 be the home of the gods, and some of the great 
 battlefields of Greek history. Yet Paul's thoughts 
 146 
 
Centers of Greek Life 147 
 
 on this occasion would be quite different from those 
 of pride and patriotism which would occupy a Greek's 
 mind. He was approaching the center of the world's 
 art and wisdom; yet, in the words of Stalker, "he 
 knew that Greece, with all her wisdom, lacked that 
 knowledge which makes wise unto salvation, and that 
 the Romans, though they were the conquerors of this 
 world, did not know the way of winning an inheri- 
 tance in the world that is to come; but in his breast 
 he carried the secret which they both required." 
 
 The first glimpse of Athens, after they had 
 rounded a high headland, would bring into view 
 the height on which stood the temple of Athena, 
 the patron goddess of the city, whose huge statue 
 with its gilded helmet could be seen from afar. So 
 idolatry seemed to dominate the city. 
 
 A short talk from someone who has visited Athens, 
 telling of the approach from the port of the Piraeus, 
 over the seven miles where were the "Long Walls" 
 broad enough for a chariot to run along the top, 
 and something of the city today, would be the best 
 way of giving the class the material for this lesson. 
 The beauty of this "city of marble and blue skies" 
 has impressed many thousands of travelers. It 
 has come down to us as the city of the most perfect 
 art, architecture, and literature, which have pro- 
 foundly influenced the whole world. The view 
 of Athens will give us a general idea of how it looks 
 today. 
 
148 Story of Paul of Tarsus 
 
 But we are chiefly interested in "the Jew in the 
 brown cloak and sandals," who "cared for men, 
 not stones." The fact that he strolled through the 
 agora, or market-place, and watched the throngs 
 there and talked with some of the wise men who 
 frequented the porches that ran along its sides, 
 as well as with the Jews in the synagogues, adds 
 not a little to the interest of Athens. 
 
 Athens was so full of statues that someone has 
 said that it was "easier to meet a god than a man" 
 there. The multitude of these figures impressed 
 Paul and set him thinking. The Jews did not 
 believe in images of any sort. When asked to 
 speak before their court, or Areopagus, as it was 
 called — a Greek word meaning Mars' Hill, from 
 the place where it usually met — he was ready. 
 He seemed to know just how to adapt himself 
 to all audiences. Notice how different this speech 
 is from those delivered to gatherings of Jews to 
 whom he showed the fulfilment of Old Testament 
 prophecies. These people had no interest in the 
 Jewish Scriptures, if indeed they knew anything of 
 them. But the keen-minded Jew understood them, 
 whether they were Epicureans, who sought happi- 
 ness, or Stoics, who laid emphasis upon the moral 
 life and tried to endure everything that came to 
 them unmoved. And he interested them, by quoting 
 from one of their own poets and a very broad state- 
 ment of those things which both he and they believed. 
 
Centers of Greek Life 149 
 
 He held them until he began upon something of 
 which they knew nothing. They spent their time 
 looking for new things, but were utterly unprepared 
 for Paul's message. When he mentioned the resur- 
 rection of Jesus, they departed; there was nothing 
 for them here. Their indifference was harder 
 for Paul to bear than open opposition. We are 
 told that he won Dionysius the Areopagite and 
 Damans, who may have been a flower-girl, as 
 Athenian women of the better sort were not expected 
 to be seen in public. Yet he felt that he had accom- 
 plished little here, and never went back to Athens. 
 These men in their wisdom did not know their 
 need. He only waited for Silas and Timothy, for 
 whom he had sent by the Bereans. He was anxious 
 to send them back to the churches in Thessalonica 
 and Philippi to get word of the Christians there. 
 Then they were to join him in Corinth. 
 
 In letters of Paul written four or five years later 
 to the Corinthians, he speaks of coming among 
 them "in weakness, and in fear, and in much 
 trembling." Corinth was the commercial center 
 of Achaia, as Athens was the seat of learning. It 
 was a city given to material pleasures, as Athens was 
 to those of the mind. No wonder Paul felt discour- 
 aged at the corruption which he saw all about him. 
 Here he later wrote the letter to the Romans, 
 whom he had never seen, setting forth the sins of 
 the gentile world in the very first chapter. The 
 
150 Story of Paul of Tarsus 
 
 letters to the Corinthians are full of allusions to 
 sins of various sorts, which are not mentioned in 
 the letters to the more virtuous Macedonians. 
 
 The situation of Corinth is very striking. There 
 are two things to remember about it : (1) It was on 
 a narrow neck of land — the "Bridge of the Seas"; 
 (2) There was a great rock towering up behind it, 
 on top of which there was most fittingly a temple 
 to Venus the goddess of physical beauty and love. 
 Mr. Wright says of it, "The entire crag or mountain 
 was terraced and planted with trees and flowers, so 
 that viewed from the north it resembled an immense 
 bouquet, out of which peered statues of marble and 
 bronze, marking the winding road that led to the 
 temple on its summit." 
 
 Corinth is sometimes spoken of as "the proud 
 city between the seas," and there was a "shiproad," 
 over which small boats were hauled from one sea to 
 the other, where now is the canal nine miles in length, 
 which connects them. The Corinth of Paul's 
 day was the second built upon the site, but there is 
 nothing left of it today except a few pillars and 
 some buried remains that archaeologists are seeking 
 to uncover. It was very natural that Neptune, 
 the god of the sea, should be worshiped in Corinth. 
 So a great statue of him was found in the market- 
 place, with water spouting out of his mouth, as he 
 stood upon a huge fish. 
 
 In the city where goods were exchanged from all 
 
Centers of Greek Life 151 
 
 parts of the world, there would be many Jews, as 
 well as all other nationalities. The two Jews that 
 Paul lived with in Corinth we wish to notice 
 especially, for we shall meet them again in Ephesus. 
 Aquila and Priscilla were tent-makers, like Paul, 
 and with them he worked at his trade for the year 
 and a half of his stay there. Besides this common 
 interest, there was another thing that attracted 
 Paul to them: they had come from Rome when 
 the Jews were banished by the emperor Claudius. 
 Perhaps it was because of what they told him of 
 the Imperial City, where he tells us he was anxious 
 to go, that he afterward sent the letter to the Roman 
 brethren whom he had never seen. 
 
 The return of Timothy and Silas from Mace- 
 donia is to be noted. It is of interest not only 
 for the joy it would bring to Paul, to see his old 
 friends again, but because he then wrote the first 
 of the letters which have come down to us, I and II 
 Thessalonians, the oldest books of the New Testa- 
 ment, for the gospels were not yet written. We 
 have spoken of these two letters in the chapter on 
 the churches of Macedonia. 
 
 In spite of the discouragement which Paul felt 
 here in Corinth, with its idols' temples and its 
 luxury and vice, something seemed to tell him to 
 go on with his preaching, that there was work for 
 him to do here. Only the expected happened in 
 the anger of the Jews, though probably Paul was 
 
152 Story of Paul of Tarsus 
 
 happily surprised when Crispus the ruler of the 
 synagogue joined the disciples. Another meeting- 
 place was readily found, in the house of Justus, 
 next to the synagogue. Paul doubtless spoke to 
 these people about making their bodies "temples 
 of the living God," as he wrote in the verses which 
 we have found before in connection with the dis- 
 graceful revels of Daphne. His stay in Corinth was 
 longer than in any other city except Ephesus and 
 his success was great. 
 
 Paul's experience before Gallio, the Roman 
 governor, shows a reasonableness in this man which 
 spoke well for the Roman character, and perhaps 
 made the apostle all the more hopeful of his trip 
 to Rome. Gallio thought the Jews very foolish, at 
 least, to make such a fuss over nothing. He was 
 the brother of the great Roman statesman Seneca, 
 and called by him "Sweet Gallio." We are inter- 
 ested in Sosthenes, the Jewish leader, because it is 
 possible that he became a Christian, for a Sosthenes 
 afterward joined Paul in writing the letter which 
 we call I Corinthians (1:1). 
 
 The short stop at Ephesus on Paul's way to Cae- 
 sarea need only be mentioned, with the fact that 
 Paul left Aquila and Priscilla there, where we shall 
 soon meet them again. Cenchreae, the port of Cor- 
 inth, where Paul paid his vow, was the home of 
 Phoebe, who carried the letter to the Romans. (See 
 Rom. 16:1, 2.) Vs. 3 following shows that Aquila 
 
Centers of Greek Life 153 
 
 and Priscilla later returned to Rome. The letter 
 to the Romans is thought to have been written from 
 Corinth at the close of the Third Journey. 
 
 The vow completed at Cenchreae is of interest 
 as showing that Paul was still willing to conform to 
 Jewish customs and observe the law regarding them. 
 Usually the head was shaven in the temple at Jeru- 
 salem, but sometimes the hair was saved and carried 
 to the temple as an offering, instead. This vow 
 was doubtless one of thanksgiving for a deliverance 
 of some sort. The spirit of Paul in this regard is 
 well set forth in the verses of I Cor. 10:30-32, which 
 are given to be completed in the notebook. 
 
 The usual preparation for the next week's review 
 should be made by the teachers at this time — with 
 the reminder to the pupils to take their books home. 
 
CHAPTER XXIX 
 REVIEW OF THE FIRST AND SECOND JOURNEYS 
 
 The first five questions will present no difficulties 
 to the pupil who has carefully prepared the chapters 
 covering the first two journeys. The chief hindrance 
 met by Paul throughout his missionary labors was, 
 of course, the lack of appreciation of the broadness 
 of his mission, on the part of his own countrymen, 
 and their attempt on various occasions, to show that 
 he was ignoring the law, rather than preaching its 
 fulfilment. The case of the false teachers sent to the 
 Galatians is a good instance of their continued at- 
 tempts to injure his work and influence. It is an 
 instance of those who would be expected to help 
 most being the greatest hindrance, which sometimes 
 occurs today. Be sure that the class understands 
 how it is that the letters to the Thessalonians are the 
 oldest part of the New Testament; they were the 
 first of the letters to be written, and the letters were 
 written before the story of their writer, for a man's 
 life is not written till after he is dead. It was many 
 years after Jesus' death, before the gospels were 
 written. 
 
 Let the answers be the pupil's own thought. 
 Remember that the teacher should direct and correct, 
 being sure that the proper material has been supplied, 
 
 1 54 
 
Review 155 
 
 but fails if he or she tries to do the thinking for the 
 class. For instance, in Question 6 draw from the 
 pupil the fact that Columbus brought to Europe 
 the news of a new continent, while Paul took to 
 Europe the glad word of a heavenly country and told 
 how to find the way to be dwellers there. Which 
 was the greater service? 
 
A SURVEY OF THE THIRD JOURNEY: 
 
 Acts 18:23, through chap. 20 
 
 Suggestions to teachers. — Twelve blanks are placed 
 at the head of this chapter, for the pupil to fill in 
 the places visited on the Third Journey, and to help 
 him in tracing Paul's course on the map as has been 
 done in the two preceding. For this, the story will 
 be found in Acts 18:23-20:38. The outline is given 
 in Burton, Handbook, pp. 24-26, and the story is told 
 by Bird, pp. 324-411. The "memory verse" chosen 
 is Acts 17 : 24. The teacher may use her own judg- 
 ment about making a separate lesson of this. 
 
 Illustrative material. — A representation of Diana 
 of the Ephesians, as she is portrayed in the dark 
 shades of oriental alabaster, in the strange figure 
 to be seen in the National Museum at Naples, and 
 a copy of a French canvas representing "St. Paul 
 Preaching at Ephesus," are furnished with this 
 chapter. 
 
 Central thought. — The events of the Third Journey 
 center about Ephesus, the chief of the cities of Asia 
 Minor. The worship of the goddess Diana of the 
 Ephesians, with the sale of whose images Paul's 
 preaching interfered, is typical of the heathen world 
 and the "turning-upside-down" of its customs, which 
 156 
 
Survey of Third Journey 157 
 
 was necessitated by following Jesus. The " memory 
 verse" is chosen to bring out this thought which is 
 so strongly emphasized by Paul's experiences in 
 Ephesus. 
 
CHAPTER XXX 
 
 ONE OF PAUL'S LETTERS 
 
 References for study — 
 Gal. 1:1— 6:18. 
 
 Burton. Handbook, pp. 5-1-57. 
 Stalker. Life of St. Paul, chap. ix. 
 Gilbert. Christianity in the Apostolic Age, chap. xvi. 
 Farrar. Life and Work of St. Paul, chap, xxxvi. 
 Ramsay. St. Paul the Traveller and Roman Citizen, 
 chap. viii. 
 
 Suggestions to the teacher. — We know nothing oi 
 Paul's visit to Jerusalem at this time; if, as we sup- 
 pose, he "went up" there from Caesarea, Acts 
 18:22. But we soon find him back in Antioch, after 
 three years' absence — probably the years 51-54. 
 We are told that he spent "some time" there. This 
 was probably at least a year. (See table of chron- 
 ology.) He would have much to tell of the new 
 friends who had welcomed the gospel in Macedonia 
 and in the great city of Corinth. In the meantime, 
 Timothy had doubtless taken this opportunity to 
 visit his old home at Lystra and his devoted mother 
 and faithful grandmother Lois. It may have been 
 he who brought back news of the Galatian churches 
 and the critical situation there. Something, at least, 
 about this time, led Paul to have great anxiety re- 
 158 
 
One of Paul's Letters 159 
 
 garding these charges of his, and to send them a very 
 stirring and impetuous letter. 
 
 This letter for several reasons seems a good one 
 for us to consider more in detail. In the first place, 
 it is the one which tells us more than any other of 
 Paul's own life. There was a special purpose in his 
 speaking of himself here, as we shall see. In the 
 second place, it expresses so well the foundation of 
 all Paul's preaching, for it is " the quintessence of all 
 Paul stands for" (Burton). Luther loved it better 
 than any other, and called it "my epistle; I have 
 betrothed myself to it; it is my wife." This was 
 because it said that " Faith in Jesus was Christianity, 
 not obedience to Jewish laws" (Bird). And it was 
 the verse which says, "The righteous shall live by 
 faith" (3:11), that came to him with such force as 
 he was ascending the "Holy Stairs" in Rome, that 
 his experience resulted in the Reformation when he 
 returned to Germany. It was the same old question 
 which had led to the Conference at Jerusalem, 
 before the Second Journey, and which seems never 
 to have been fully settled during his lifetime. Not 
 long after this, as we have before noted, he wrote 
 "the greatest of all his epistles, one of the greatest 
 and deepest of all compositions ever written by 
 human pen" (Farrar) — the Epistle to the Romans — 
 to anticipate the visit of these same meddlesome 
 persons to the church there, and prepare the church 
 at Rome to meet their representations. 
 
160 Story of Paul of Tarsus 
 
 Through an analysis of this letter to the Galatians, 
 we shall be better able to understand all the others, 
 for there are thirteen generally considered to have 
 been written by Paul. These may be divided into 
 four groups — the first comprising those written dur- 
 ing the Second Journey, I and II Thessalonians; 
 the second, those written just before and during 
 the Third Journey, Galatians, I and II Corinthians, 
 and Romans; the third group, those written from 
 the Roman prison, Philippians, Ephesians, Colos- 
 sians, Philemon; and the fourth, those written after 
 the possible release succeeding, I Timothy, Titus, and 
 II Timothy. It will be noticed that the letters as 
 given in our New Testament, are not placed in the 
 order of their writing. 
 
 The six chapters of the letter to the Galatians, as 
 we have it, we may divide into five parts. The chap- 
 ter divisions have been made by various scholars, in 
 comparatively recent times, with all the headings 
 and marginal notes. So it will be best not to pay 
 much attention to them. The first five verses, 
 which we may term the Salutation, tell us who is the 
 writer of the letter, and to whom he is writing. 
 Notice that there is room left for the pupil to tell 
 something of the Galatians, as the term is generally 
 understood. (See above, chaps, xxiii and xxv.) 
 The time was probably during Paul's stay in Antioch 
 between the Second and Third Journeys, though 
 some authorities think it was later than this. The 
 
One of Paul's Letters 161 
 
 ietter was written because of the "Judaizers," 01 
 "false brethren," who had been even as far as Gala- 
 tia, trying to turn the Christians against Paul, claim- 
 ing that gentile Christians must observe the Jewish 
 law, and that Paul was not a true apostle. It was 
 to answer this charge that he went into the dramatic 
 events of his life, showing that he was "called of 
 God," in a very special manner. We must be thank- 
 ful that he was thus led to express himself upon the 
 important subject of Christian freedom. 
 
 It is generally supposed that most of Paul's letters 
 were dictated, and doubtless Timothy did a great 
 deal of the actual writing for him. Sometimes 
 he would add a few words himself, as in the last 
 verses of chap. 6, beginning with vs. u — "See with 
 how large letters I write to you with mine own 
 hand." 
 
 Study this carefully yourself and point out to the 
 pupil in a very simple way how in five parts Paul 
 
 i. Told to whom he was writing; 
 
 2. Something of his own life; 
 
 3. What he believed; 
 
 4. What he wanted them to do; 
 
 5. Gave his farewells. 
 
 The analysis following is that of Professor Burton, 
 in its main points: 
 
 I. Introduction 1 : 1-10 
 
 1. Salutation, with assertion of apostolic 
 
 authority • 1 : 1-5 
 
162 Story of Paul of Tarsus 
 
 2. Rebuke of the Galatian apostasy, includ- 
 ing the theme of the epistle, that Paul 
 preached the true and only gospel . . i : 6-10 
 
 [I. Personal Portion of the Letter .... i:n — 2:21 
 
 1. Proposition: Paul received his gospel 
 
 from Christ, not from men . . . . 1:11,12 
 
 2. Proof: drawn from various periods of his 
 
 life 1:13 — 2:21 
 
 III. Doctrinal Portion of the Letter. — "Justifica- 
 tion by faith," the doctrine opposed by the 
 Judaizers, defended on its own merits . Chaps. 3, 4 
 
 1. Appeal to the early Christian experience 
 
 of Galatians . 3 : 1-5 
 
 2. Argument from Abraham's justification 
 
 by faith 3 : 6-9 
 
 3. Argument from the curse which the law 
 pronounces 3 : 10-14 
 
 4. Argument from chronological order of 
 
 promise and law 3 : 15-22 
 
 5. Temporary and inferior nature of the con- 
 dition under law 3 :2 3 — 4 :I1 
 
 6. Exhortation, appealing to their affection 
 
 for him 4:12-20 
 
 7. Allegorical argument from two branches 
 
 of Abraham's family .... . 4:21-31 
 
 IV. Hortatory Portion of the Letter . . . . 5:1 — 6:ro 
 V. Conclusion: Final appeal and benediction 6:11-18 
 
CHAPTER XXXI 
 
 OLD FRIENDS AND A NEW CITY 
 
 THE THIRD JOURNEY 
 
 References for study — 
 
 Acts 18: 23, and chap. 19; I Cor. 16: 1, 2. 
 
 Burton. Handbook, pp. 85-89. 
 
 Gilbert. Christianity in the Apostolic Age, chap. xv. 
 
 Ramsay. St. Paul, the Traveller and Roman Citizen, 
 
 p. 265. 
 Stalker. Life 0} St. Paul, pp. 100-3. 
 Farrar. Life and Work of St. Paul, Vol. II, p. 6, and 
 
 chap. xxxi. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, Vol. II, pp. 10-12, and chap. xvi. 
 Wright. Cities of Paul, chap. ii. 
 
 Suggestions to the teacher. — Various writers have 
 called our attention to the fact that the author of 
 Acts makes a practice of dwelling only on what is 
 new in each of the journeys. Accordingly he gives 
 no details of Paul's last visit to the churches of Asia 
 Minor, but hurries on to tell of his experiences at 
 Ephesus, the center of a large territory which Paul 
 had left untouched in his two previous journeys, 
 feeling that he was not to go there at that time. But 
 now he seems anxious to go there before starting 
 on his long-purposed journey to Italy. And he had 
 promised the people he would return. 
 
 l6 3 
 
164 Story of Paul of Tarsus 
 
 That he "went over all the country of Galatia and 
 Phrygia in order, strengthening all the disciples," 
 is Luke's concise way of telling of this farewell 
 journey. Our imaginations must fill in the changes 
 he found in these churches founded some eight years 
 before, and the state of mind in which he would 
 find these Christians who had doubtless received 
 his letter a short time before. How much impression 
 the "false brethren" had made upon them, we do 
 not know. We may believe Paul had a good deal 
 to say about the collection for the poorer Christians 
 of the mother church at Jerusalem, of which he 
 speaks in connection with the Galatians, in I Cor. 
 16:1. This was certainly returning good for evil 
 again to those who stirred up the trouble. Paul 
 perhaps realized that this would be his last visit 
 among these warm-hearted friends of his. Possibly 
 they did also. He had left Tarsus and Antioch for 
 the last time. 
 
 Ephesus was one of the great cities of Paul's day. 
 Commandingly situated about midway of the coast 
 of Asia Minor, between the mountains and the sea, 
 it looked out over the Aegaean toward the west, and 
 the church that Paul planted there has been likened 
 to a beacon shining across the waters in answer to 
 the one at Corinth. Its harbor was a forest of masts, 
 and its commerce would attract many of Paul's 
 countrymen. 
 
 But besides being a great trading center, it was 
 
A New City 165 
 
 specially noted for its Temple of Diana. "Great 
 is Diana of the Ephesians!" cried the silversmiths, 
 for her temple was one of the seven wonders of the 
 world. To win this name among all the marvels 
 of Greek architecture, it must have been wonderful 
 indeed. It has been described as a veritable forest 
 of marble pillars. These were 127 in number, the 
 shaft of each 60 feet in height and cut from a single 
 block. The temple contained statues of gold and 
 silver, and priceless works of art, by such masters 
 as Praxiteles and Apelles, the painter at whose grapes 
 the birds were said to have pecked. But chief of 
 all its treasures was the image of the goddess, sup- 
 posed to have fallen from the skies. This was not 
 a graceful figure of the huntress in white marble, 
 as we are accustomed to think of the Greek goddess 
 with the bow. Instead it was a small strange-looking 
 figure of a dark substance — wood or stone — more 
 like the idols of the Orient, for Ephesus was so sit- 
 uated that it was pervaded with the oriental atmos- 
 phere, as well as the Greek. Thus it has been 
 called "the City of Superstition," and it was thronged 
 with magicians and wizards. This was doubtless 
 what led Paul to urge them to "have no fellowship 
 with the unfruitful works of darkness," in his letter. 
 The characters known as " Ephesian letters " which 
 were supposed to serve as charms, and the shrines 
 of which the story tells, could only meet with sale 
 among a superstitious people. The temple was also 
 
166 Story of Paul of Tarsus 
 
 the treasure-house of the priests, for fabulous riches 
 were kept there. And not least, it afforded a refuge 
 for criminals, as all within a bow-shot, or about 
 one-eighth of a mile, were safe from the arm of the 
 law. The large theater, the scene of the riot, 
 and the race-course provided for the entertainment 
 of the citizens. 
 
 Timothy was later put in charge of the church 
 at Ephesus, as we learn from Paul's letters to him. 
 The apostle John is supposed to have written his 
 gospel and ended his life there, so old that he had to 
 be carried about to deliver his message, "Little 
 children, love one another." And there he is believed 
 to be buried. The Revelation, we recall, was ad- 
 dressed to "the seven churches of Asia," of which 
 Ephesus is mentioned first. 
 
 There had evidently been an interest shown in 
 Paul's message on his brief visit to Ephesus at the 
 end of the Second Journey, when he "entered into 
 the synagogue, and reasoned with the Jews," and 
 " they desired him to tarry longer." He was anxious 
 to return and plant a church here in the great expanse 
 of territory between Galatia and the Aegaean, that 
 he had passed by before. The "seven churches of 
 Asia," representing the country surrounding Ephesus 
 must all have been, at least indirectly, the fruit of 
 Paul's labors. Another monument to Paul even 
 greater than these, because more far-reaching, we 
 may consider the "sublime epistle" to the Ephesians, 
 
A New City 167 
 
 h Mr. Stalker calls "perhaps the most profound 
 : in existence." Dr. Burton speaks of it as "the 
 
 personal of all his letters," but the one "giving 
 broadest view of Christianity." 
 )hesus was, then, a field peculiarly difficult and 
 :ially important. It is interesting to find that 
 her had been on the spot before Paul reached 
 ;sus. Apollos was an Alexandrian Jew, of 
 : learning, yet he knew only of the baptism of 
 l. And it fell to Aquila and Priscilla to teach 
 more. One of the first things Paul did was to 
 ize twelve men in the name of Jesus, for they had 
 
 teaching, perhaps as disciples of Apollos, in 
 lame of John the Baptist only. Apollos seems 
 ive been an eloquent speaker, and later in Cor- 
 some followed him rather than Paul (see I Cor. 
 ). Yet notice that, far from dwelling on un- 
 ltials or personalities of any sort, Paul strove 
 
 to show that both men were but instruments 
 od's hands (I Cor. 3:6). 
 
 luI tells us that he had some harrowing experi- 
 ; in Ephesus. When he speaks of having 
 ght with beasts at Ephesus" (I Cor. 15:32), he 
 mean that he was actually sent into the arena 
 ike part in some of the contests occasionally 
 as in the celebration of the festival of Diana on 
 
 25, or he may mean that ihe mobs he had to 
 
 acted more like wild beasts than men. This 
 ore likely, for he tells us (Rom. 16:3, 4) that 
 
168 Story of Paul of Tarsus 
 
 Aquila and Priscilla had risked their own lives to 
 save him. His experiences with the seven sons of 
 Scaeva and the healing performed through handker- 
 chiefs which had touched him, may be explained 
 through the superstition of the Ephesian populace. 
 Remember, these are the people who burned their 
 books of magic, and to whom Paul wrote later, 
 "Walk as children of the light." 
 
CHAPTER XXXII 
 
 SOME FAREWELL VISITS 
 
 THE THIRD JOURNEY 
 
 References for study — 
 
 Acts 20:1-38; Rom. 15:24-28. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 171-73, 
 
 181, 182. 
 Stalker. Life of St. Paul, chap. viii. (picture of a 
 
 Pauline Church). 
 Farrar. Life and Work of St. Paul, chap, xxxiv and 
 
 pp. 272-84. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, Vol. II, pp. 90-96; 201-19. 
 Ramsay. St. Paul the Traveller and Roman Citizen, 
 
 pp. 283-94. 
 
 Suggestions for the teacher. — Though Paul had 
 planned a visitation of the churches of Macedonia, 
 and sent Timothy and another disciple before him 
 in advance of the riot, we know that his own depar- 
 ture was hurried, through the bitterness that had 
 been aroused against him at Ephesus. He doubt- 
 less thought he could help the cause most by leaving, 
 since there were others to carry on the work there. 
 
 His intentions are set forth in detail in the letter 
 to the Romans, of which we have spoken before, 
 but which was in all probability written from Cor- 
 inth during the three months spent there at this 
 169 
 
170 Story of Paul of Tarsus 
 
 time. In it Paul says he plans to spend some time 
 in Rome on his way to Spain, the far-distant province 
 that seemed almost the end of the earth, at that 
 time. But first he must go to Jerusalem, with the 
 collection for the "poor saints" there. In this same 
 chapter of Romans he speaks of Illyricum, which 
 we see by the map is a region lying farther to 
 the northwest than any of the Macedonian cities 
 which Acts mentions. It may have been on this 
 journey that he "preached the gospel" there, or at 
 least carried it to its borders. He felt that the seed 
 had been planted in this part of the world, and 
 seemed anxious to go where no other Christian lead- 
 ers had been, with the glad message to the great city 
 where the golden milestone marked the "center of 
 the world," and then on to the most distant province 
 at the west. 
 
 Chap, viii in Stalker describes a church of Paul's 
 day, and may well be considered in connection with 
 the different congregations which he visited at this 
 time. He says that reading some of Paul's letters 
 enables us to "take the roof off the meeting-house 
 of the Christians " and " see what is going on within." 
 Especially is this so of the letters to the Corinthians. 
 The comparison with our churches will be very 
 striking, as we shall see. 
 
 It is Sabbath evening, but of course the heathen city knows 
 of no Sabbath. The day's work at the busy seaport is over, 
 and the streets are thronged with gay revelers intent on a 
 
Farewell Visits 171 
 
 night of pleasure, for it is the wickedest city of that wicked 
 ancient world. Hundreds of merchants and sailors from 
 foreign parts are lounging about. The gay young Roman, 
 who has come across to this Paris for a bout of dissipation, 
 drives his light chariot through the streets. If it is near the 
 time of the annual games, there are groups of boxers, runners, 
 charioteers, and wrestlers, surrounded by their admirers and 
 discussing their chances of winning the coveted crowns. In 
 the warm genial climate old and young are out of doors enjoy- 
 ing the evening hour, while the sun, going down over the Adria- 
 tic, is casting its golden light upon the palaces and temples 
 of the wealthy city. 
 
 Meantime the little company of Christians has been gather- 
 ing from all directions to their place of worship; for it is the 
 hour of their stated assembly. The place of meeting itseli 
 does not rise very clearly before our view. But at all events 
 it is no gorgeous temple like those by which it is surrounded; 
 it has not even the pretensions of the neighboring synagogue. 
 It may be a large room in a private house or the wareroom of 
 some Christian merchant cleared for the occasion. 
 
 Glance round the benches and look at the faces. You at 
 once discern one marked distinction among them; some have 
 the peculiar facial contour of the Jew, while the rest are Gen- 
 tiles of various nationalities; and the latter are the majority. 
 But look closer still and you notice another distinction: some 
 wear the ring which denotes that they are free, while others 
 are slaves; and the latter preponderate. Here and there 
 among the Gentile members there is one with the regular 
 features of the born Greek, perhaps shaded with the pale 
 thoughtfulness of the philosopher or distinguished with the 
 self-confidence of wealth; but not many great, not many 
 mighty, not many noble, are there; the majority belong to 
 what in this pretentious city would be reckoned the foolish, 
 the weak, the base, the despised things of this world; they are 
 
172 Story or Paul of Tarsus 
 
 slaves, whose ancestors did not breathe the pellucid air of 
 Greece, but roamed in savage hordes on the banks of the 
 Danube or the Don. 
 
 But observe one thing besides on all the faces present — the 
 horrible traces of their past life. Yet there has been a change. 
 Another story besides the tale of sin is written on these counte- 
 nances. They know themselves to be monuments of free 
 grace and dying love. 1 
 
 The letters show that there were factions in the 
 church at Corinth, that they even made a drunken 
 riot of the Lord's Supper at times, and found it 
 hard to leave many of their heathen customs. We 
 must remark their extreme earnestness, which 
 seemed to endow them with the Holy Spirit to a 
 wonderful degree. 
 
 A very important object of this round of visits 
 seems to have been the collection which Paul had 
 been arranging for more than two years preceding. 
 The seven men mentioned as his companions on 
 the journey to Jerusalem were evidently chosen as 
 bearers of this offering to the mother church, which 
 had given them such great riches in the gospel of 
 Jesus. Notice the different sections from which 
 they come: Derbe and Lystra in the region of 
 Galatia; in Macedonia, Beroea, Thessalonica, and 
 probably Philippi (represented by Luke though he 
 does not mention himself in that connection); 
 and the two brethren from Asia, one of them, at 
 least, Trophimus, an Ephesian (Acts 21:29). 
 
 'Stalker, op. tit., chap. viii. 
 
Farewell Visits 173 
 
 Achaia (Corinth) seems to have no representative 
 unless indeed Paul himself had been commissioned 
 to represent them, in token of the cordial under- 
 standing now at length restored between him and 
 the Corinthians. It may have been the money in 
 large part which caused the Jews to lie in wait for 
 them, so that they changed their course and went 
 back through the cities of Macedonia, which Paul 
 probably thought he had visited for the last time. 
 
 Notice the "we" again in the narrative of the 
 Acts, showing that Luke joined him at Philippi; 
 also that when Luke is present, we have fuller 
 details of what happened. The Passover there 
 and the Lord's Supper at Troas are interesting 
 incidents. Who of the prophets stretched him- 
 self upon a boy's body and restored him to life? 
 (See II Kings 4:34). The five days' sail shows that 
 the weather must have been stormy, as they crossed 
 the first time in two days. Why Paul went on foot 
 the twenty miles to Assos we do not know, unless 
 *t was because some of the people of Troas wanted to 
 go with him part of the way, and so see a little more 
 of him. 
 
 Note the different islands mentioned by Luke 
 on their way, at which they stopped for the night, 
 as was necessary for small boats. It has been sug- 
 gested that the stop at Miletus was for a cargo and 
 may have lasted several days, thus offering Paul an 
 opportunity of sending for the elders of the church 
 
174 Story of Paul of Tarsus 
 
 at Ephesus. There are preserved for us a number 
 of farewells of the world's leaders, but none more 
 beautiful than this of Paul to the elders of Ephesus, 
 when he reminds them of his humble and loving 
 service among them, warns them of perils to come, 
 and enjoins them to "feed the church of God," 
 as he had taught them to do. Its future would rest 
 with them; his work was done. 
 
A SURVEY OF THE LAST JOURNEYS: 
 Acts, chaps. 21-28 
 
 The last part of the story of Paul's life is told 
 in the last eight chapters of the Book of Acts, 
 chaps. 21-28. Dr. Burton gives an outline of its 
 events on pp. 27-31 of the Handbook, and Robert 
 Bird describes them on pp. 405-500. 
 
 Paul's desire to go to Rome was at last to be satis- 
 fied, yet in a very different way from that he had 
 planned. This journey to Jerusalem was to be the 
 cause of his going, in God's good time, after a two- 
 years' imprisonment, in which we can now see a 
 purpose. The story naturally divides itself into 
 four parts: (1) the cause, the journey to Jerusalem; 
 (2) the imprisonment at Caesarea; (3) the events 
 of the sea-trip; (4) the experiences in Rome — all 
 that we know of them. To these, we will add a 
 chapter on some of the letters Paul wrote from the 
 Roman prison, and close our book with a general 
 review of the most thrilling of life-stories that can 
 be related of any of earth's heroes. The Last 
 Journeys should be added to the outline map, marked 
 by the line of crosses. 
 
 For illustrative material we have Dore"'s picture, 
 "St. Paul Rescued from the Multitude," "St. Paul's 
 Bay" at Malta, and also two views of Rome — "The 
 175 
 
176 Story of Paul of Tarsus 
 
 Appian Way " on which Paul would approach Rome, 
 and the cloisters of the Church of St. Paul Outside 
 the Walls, in which tradition says his body is buried. 
 
 The central thought of the Fourth Journey is of 
 course that of the "memory verse," taken from the 
 second letter to Timothy (4:7). Whether or not 
 this was the last journey is not an important matter 
 for us. There is a wealth of dramatic material 
 in the story as given by Luke, and the quite sufficient 
 amount of information that has come down to 
 us of the revolting reign of Nero gives a dark and 
 lurid background against which the crowning of 
 the great hero and those who suffered death with 
 him stands out as a brilliant spot of light. 
 
 Suggestions to the teacher. — In his home-work the 
 pupil has not been asked to read the entire story of 
 the concluding chapters at one time, as it is one of 
 greater detail than is given of the preceding journeys. 
 Also the dramatic effect in the case of the shipwreck 
 in particular will be greater upon the first reading. 
 The class may therefore pass on with a slight verbal 
 introduction to the story of Paul's last visit to Jerusa- 
 lem which is closely connected with what has pre- 
 ceded. 
 
CHAPTER XXXIII 
 
 A FINAL VISIT TO JERUSALEM 
 
 References for study — 
 
 Acts, chaps. 21-23. 
 
 Gilbert. Christianity in the Apostolic Age, chaps. 
 xix, xx. 
 
 Stalker. Life oj St. Paul, pp. 147-54. 
 
 Farrar. Life and Work oj St. Paul, pp. 284-361. 
 
 Conybeare and Howson. Life and Epistles oj St. 
 Paul, pp. 219-71. 
 
 Ramsay. St. Paul the Traveller and Roman Citizen, 
 PP- 293-3I3- 
 Suggestions to the teacher. — Thus Paul started 
 for Jerusalem, with many apprehensions of what 
 might befall him. And his fears were by no means 
 groundless. Yet he was concerned only to do his 
 work to the full. The ship's course would lead 
 them within sight of Patmos, the lonely island 
 to which John was afterward banished. One 
 night was spent in harbor at Rhodes, where once 
 stood the great Colossus — another of the Seven 
 Wonders of the World. This gigantic figure of a 
 man, made of bronze, originally 105 feet high, 
 stood astride the harbor. But at this time, only 
 the two legs were left in place, as an earthquake 
 had leveled the rest of the huge mass to the ground. 
 After they had boarded the large boat at Patara, 
 177 
 
178 Story of Paul of Tarsus 
 
 Cyprus would be passed on the left, shortly before 
 they sailed into port on the familiar coast of Syria. 
 They stopped at three places this time, and were 
 everywhere met with warnings against going up 
 to Jerusalem, for doubtless the enemies who had 
 planned to take them at Corinth had arrived before 
 them. If not, there would be others. But the 
 fervent appeal of Agabus with his girdle — doubtless 
 the same Agabus who came to Antioch to tell oi 
 the famine; — and all the other friends, among whom 
 were probably the four daughters of Philip, only 
 caused Paul to declare his readiness "not to be 
 bound only, but also to die at Jerusalem for the name 
 of the Lord Jesus." 
 
 At the season of Pentecost the city would be 
 full of pilgrims, and Mnason of Cyprus took them to 
 his house. The report to the elders on the following 
 day, which must have been an inspiring one indeed, 
 only brought out the stifling narrowness of the Jeru- 
 salem brethren. All this serves to emphasize Paul's 
 broadness; he is willing to do anything to aid the 
 cause, and even starts to gratify the Jewish love of 
 ceremonial, which means nothing to him any longer. 
 Perhaps this action had some connection with the 
 completing of the vow for which he was shorn at 
 Cenchreae. 
 
 The three chapters treating of his experiences 
 in Jerusalem give a wonderful picture of the life 
 of the time: the narrow-minded and fanatical 
 
Final Visit to Jerusalem 179 
 
 Jews, so jealous of the letter of their religious rites 
 and so unmindful of the spirit, and the iron-handed 
 Romans, with their love of order. The value of Roman 
 citizenship is nowhere better portrayed. God seems 
 to have given this to Paul for a shield. We cannot 
 forget the "chief captain" Lysias, who three times 
 saved his life. The story of the boy, "Paul's sister's 
 son," should be given an important place as show- 
 ing what a boy can do sometimes better than anyone 
 else. 
 
 It has been pointed out that this boy must 
 have belonged to a family of high standing, to have 
 known so much of the plans of the priests. The 
 same "Jews from Asia" seem to have been the insti- 
 gators of all the trouble. The cries of the multitude 
 must have reminded Paul of the shouts against 
 another who was innocent. 
 
CHAPTER XXXIV 
 
 A PRISONER IN CAESAREA 
 
 Reference jor study — 
 Acts, chaps. 24-26. 
 
 Suggestions to the teacher. — It must have been 
 intensely disappointing to Paul, always eager to 
 preach the gospel, to be shut up in prison with little 
 chance for his chosen work, which no one else could 
 do half so well. Four scenes of especial interest 
 are brought before us in these chapters of Acts: 
 (1) The trial of Paul before Felix, the Roman 
 procurator of Judea. Paul was charged by the 
 Jews from Jerusalem with stirring up insurrection 
 and profaning the temple. These accusations he 
 resolutely denies, but owns that he is a follower of 
 the way of the Nazarenes. Felix, half inclined to 
 favor each party, postpones his decision. (2) Paul's 
 private appearance before Felix and Drusilla. Paul's 
 fearless words about righteousness, judgment, and 
 faith in Jesus, appalled the weak and vicious pro- 
 curator, and still more disinclined him to condemn 
 Paul. He was not without hope, too, that a bribe 
 might be offered him by Paul or his friends. So 
 Paul's fate was left unsettled, until after two years 
 a new procurator succeeded Felix. (3) Paul's 
 180 
 
A Prisoner in Caesarea 181 
 
 trial before Festus. The Jews at Jerusalem had 
 not forgotten Paul, and as soon as the new procurator 
 appeared in Jerusalem, brought up his case. So 
 it happened that only two weeks after Festus' arrival 
 in Judea, Paul and his Jewish accusers appear 
 before him. Paul's threefold denial shows what 
 the charges against him must have been. But 
 Festus is at the beginning of his administration, 
 and a good understanding with the Jews of Jerusalem 
 means everything to him. He therefore offers 
 Paul a trial before him at Jerusalem, the very thing 
 the Jews desired. Perhaps Paul remembered Stephen, 
 killed by the Jerusalem mob; doubtless his own 
 narrow escape and the Jewish plot of two years 
 before came to his mind. Jerusalem meant death. 
 But as a Roman citizen, Paul had one recourse: he 
 could appeal to the emperor, and this he did. In 
 making this appeal, we must observe that Paul 
 does not simply save himself from an immediate 
 danger: he puts himself in the way of reaching 
 Rome, and making his message felt there, as he had 
 long wished to do. (4) Paul before Agrippa. The 
 visit of Agrippa II, great grandson of Herod the 
 Great, and king, by Roman appointment, of north- 
 ern Palestine, was an official courtesy paid to the 
 new procurator of Judea. Probably no pains 
 were spared to make the occasion splendid in every 
 particular. But Festus has the case of Paul upon 
 his mind, and is perplexed to know how to state 
 
182 Story of Paul of Tarsus 
 
 the case in forwarding the prisoner to Rome. Find- 
 ing Agrippa to be well acquainted with Jewish 
 matters, Festus submits the question to him, and 
 Agrippa consents to hear Paul. This hearing is 
 one of the memorable scenes in history. Paul, 
 pale from his long imprisonment, and now showing 
 the weight of years, stands before this brilliant 
 company and tells the story of his life, to glorify 
 the Lord whom he serves. Perhaps in the mind 
 of Agrippa was added to the eloquent plea of the 
 apostle some memory of his father's misdeeds and 
 fate as he exclaims, " With but little persuasion thou 
 wouldst fain make me a Christian." But his half- 
 sarcastic words expressed no real conviction. 
 
 Caesarea was a typical Roman town, which 
 had been architecturally beautified by Herod, the 
 builder. Here too Herod Agrippa I had died, some 
 fifteen years before. Here Paul had visited Philip, 
 and Peter had baptized the family of Cornelius. 
 It might be well to ask some pupil to report regard- 
 ing the city, from the Bible Dictionary article. 
 The accession of Festus, between 58 and 60, furnishes 
 one of the few dates of which we can be tolerably 
 sure, in the story of Paul. Festus, though worthier 
 than Felix, was probably like him, a freedman. 
 Paul's Caesarean experiences give a fairly repre- 
 sentative picture of Roman provincial administra- 
 tion in the times of Nero. 
 
 It would be interesting if we could know what 
 
A Prisoner in Caesarea 183 
 
 was uppermost in Paul's mind in those trying days 
 at Caesarea. Was it his indomitable ambition to 
 go to Rome ? Was it his yearning desire for vindi- 
 cation at the hands of his own people, rather than 
 Caesar the stranger? Or after perils and hard- 
 ships innumerable did he look forward with eager- 
 ness to his earthly release and a closer union with 
 the Master whom he had so bravely served ? 
 
CHAPTER XXXV 
 THE LONG VOYAGE TO ROME 
 
 References for study — 
 Acts, chap. 27. 
 
 Gilbert. Christianity in the Apostolic Age, chap. xxi. 
 Farrar. Life and Work of St. Paul, pp. 362-89. 
 Conybeare and Howson. Life and Epistles of St. Paul 
 
 chap, xxiii. 
 Ramsay. 5/. Paul the Traveller and Roman Citizen, 
 
 chap. xiv. 
 Bible Dictionary, articles "Crete" and "Malta." 
 Wallace, Ben Hur; description of the shipwreck in 
 
 Book I. 
 
 Suggestions to the teacher. — This should be one of 
 the most interesting of chapters for the pupil. It is 
 a series of incidents, from the stops at Sidon where 
 the veteran teacher was allowed to visit the church, 
 to the shipwreck on the island of Melita. 
 
 Let the class mention other shipwrecks. The 
 one in Ben Hur will help to make the experience 
 realistic. Paul says he had been shipwrecked 
 three times before this (II Cor. 11:25). His knowl- 
 edge of the sea is shown to have been great. This 
 and his calmness made him the master of the situa- 
 tion, though a prisoner with a guard of Roman 
 soldiers. Again God seemed to speak to him and 
 assure him that all should be saved. But notice 
 that Paul did not settle back on this assurance, but 
 184 
 
Voyage to Rome 185 
 
 was awake at midnight and on hand to discover 
 the plot of the sailors to save themselves. The 
 season of the equinox is shown by the "fast" falling 
 in the latter part of September as estimated for 
 that year. 
 
 There are two islands specially mentioned in the 
 narrative: Crete, where they planned to spend the 
 winter, intending only to sail from Fair Havens to 
 Phoenix which had a better harbor : and the island 
 of Malta, which has been generally accepted as the 
 scene of the landing from the shipwrecked vessel. 
 Luke's detailed description conforms exactly to the 
 distance and conditions there. Crete we remember 
 as the site of the famous Labyrinth of Greek myth- 
 ology, where lived the Minotaur which devoured 
 seven young men and seven maidens which were sent 
 by the Greeks every nine years, until it was killed by 
 Theseus. There seem to have been many Jews there 
 from the several references to Cretans in the New 
 Testament, and Titus, of whom we know but little, 
 seems later to have been put in charge there. 1 From 
 Paul's letter to him it appears that the apostle visited 
 the Cretan churches later on. This is one of the 
 things which leads us to believe that he may have 
 been acquitted on the first trial before Caesar, and 
 spent some time in the East again. Yet some feel 
 doubt as to the genuineness of this and the other 
 letters which allude to his experiences subsequent to 
 those with which the Book of the Acts closes. 
 
 1 See letter to Titus. 
 
186 Story of Paul or Tarsus 
 
 Paul's winter in Malta introduced the gospel there. 
 St. Paul's Bay is still shown on the north coast of 
 Malta, which now belongs to the British Empire. In 
 the Middle Ages, the island was famous as the head- 
 quarters of the Knights of St. John, who perpetuated 
 the religion which Paul introduced at this time, wear- 
 ing the Maltese Cross and ministering to pilgrims on 
 their way to the Holy Sepulcher. 
 
 Point out that the course of the "Castor and 
 Pollux" was through the Straits of Messina, which 
 have been so changed by earthquake recently. 
 Reggio, the ancient Rhegium, has been almost 
 entirely destroyed. The seven days spent with the 
 brethren at Puteoli, near Naples, were passed not 
 far from Herculaneum and Pompeii, which were 
 to be buried by the eruption of Vesuvius only about 
 twenty years later. 
 
 The picture shows the Appian Way, the "queen 
 of roads," over which Paul passed toward Rome, 
 and on which the Roman Christians came to meet 
 him. Passing along this road today, as do most 
 visitors to Rome, one may look upon some of the 
 same sights that met the eyes of the apostle — the 
 straggling skeleton of the huge aqueduct that then 
 supplied Rome with water, and some of the very 
 tombs that stood there that day, among them that 
 of Cecilia Metella, the chief of the many which lined 
 the famous thoroughfare. 
 
CHAPTER XXXVI 
 
 PAUL IMPRISONED IN CAESAR'S CITY 
 
 References jor study — 
 Acts, chap. 28. 
 
 Gilbert. Christianity in the Apostolic Age, chap. xxii. 
 Farrar. Life and Work oj St. Paid, chap. xlv. 
 Ramsay. St. Paid the Traveller and Roman Citizen, 
 
 chap. xv. 
 Conybeare and HowsON. Lije and Epistles 0} St. Paul, 
 
 chaps, xriv, xxvi, xxvii. 
 Sienkiewicz. Quo Vadis. 
 
 Suggestions to the teacher. — We have seen the 
 "ambassador in bonds," approaching the world's 
 capital, gladdened and encouraged by the greeting 
 of the brethren who came to meet him. Surely 
 no one who ever entered its gates was more truly 
 on the King's business. "For the hope of Israel" 
 was he "bound with a chain," and his "bonds in 
 Christ" were "manifest in all the palace." The 
 two-years' imprisonment saved him from the distress 
 of witnessing much that was going on in the wicked 
 city, and in no other way could his message have 
 reached the royal household so directly as through 
 the soldier who expressed Rome's power. 
 
 Two facts are given in Acts regarding Paul's 
 sojourn in Rome. He lived in a lodging of his own 
 for " two whole years, and received all that came in 
 187 
 
188 Story of Paul of Tarsus 
 
 unto him, preaching and teaching, no man forbid- 
 ding him;" and thither the Jews of Rome came 
 twice to see him. There has been some conjecture 
 as to where this lodging of Paul's was. It seems 
 probable that it was near the barracks, on the north 
 side of the city, so that his guard could be readily 
 changed. The Jews lived across the Tiber, in a 
 section by themselves, much like the Chinese in 
 San Francisco, and it would have been very incon- 
 venient to have had him so far away from the mili- 
 tary headquarters. Not a great way from the bar- 
 racks the traveler today is shown the church of St. 
 Pudenziana, said to stand where stood the house of 
 Pudens, an influential Roman Christian, who is men- 
 tioned by Paul in one of his letters (II Tim. 4:21). 
 
 We are led to believe from some things Paul tells 
 us in his later letters, that he was free again for a 
 time, and later rearrested, probably under the terrible 
 persecution of the Christians under Nero, of which 
 history tells us. 
 
 We read that the Jews " agreed not among them- 
 selves," when Paul talked with them, converting 
 his lodging into a synagogue for a time and quoting 
 to them from the prophets in confirmation of his 
 message and its reception. Here, as elsewhere, 
 "some believed, and some believed not, the things 
 which were spoken." The Jews were generally 
 regarded unfavorably, and especially the Christians, 
 who were not clearly distinguished from the worship- 
 
In Caesar's City 189 
 
 ers in the synagogues. The fact that they should 
 be blamed for the great fire in Rome was, of course, 
 only a subterfuge — but someone must be blamed, 
 and they were convenient victims, who showed 
 themselves well worthy the martyr's crown. Quo 
 Vadis gives a striking picture of their position and 
 their meetings in graveyards on the edge of the 
 city, and the catacombs, which have been visited 
 by so many thousands, show how they finally gathered 
 underground, out on the Appian Way. Tacitus' 
 account of the burning of Christians, to illuminate 
 the royal gardens, is a terrible example of their 
 sufferings. The youthful ruler Nero, coming to 
 power at seventeen, foolishly displaying his imagined 
 powers as poet and singer, fawned upon by dis- 
 solute favorites, the murderer of his rival Britannicus 
 and his own mother Agrippina, and finally a mad- 
 man, dying the death of a hunted beast in a hut 
 outside the city — all this is told us by Sienkiewicz 
 and others. Some have liked to feel that the 
 philosopher Seneca, who for a time was Nero's 
 adviser, made the acquaintance of Paul and was 
 influenced by him, but this seems improbable, as 
 there is nothing in his writings to indicate it. 
 
 As Paul stood before Nero's representative 
 for trial, he tells us in the last letter to Timothy 
 that his friends deserted him, but Jesus was nearer 
 than ever before. "With joy" did he "finish his 
 course," and however he met his death, it was an 
 
190 Story of Paul of Tarsus 
 
 eloquent witness to his faith in God and his Heavenly 
 Friend. 
 
 Tradition tells us he was beheaded, and a great 
 church stands on the spot where his body is said 
 to have been buried. We have a picture of the beau- 
 tiful cloister in this Church of St. Paul's Outside 
 the Walls, where there is a long line of medallions 
 of all the popes. Near this church is the ancient 
 pyramid of Cestius, which must have looked upon 
 the scene, and not far distant another church, 
 called the Church of the Three Fountains, where 
 one of the numerous absurd stories, with which the 
 relics of Rome abound, tell us that these three springs 
 of water gushed forth where the head of the apostle 
 touched the ground. This is, of course, only the 
 way of these superstitious souls, to testify to the 
 divine in the life of that wonderful spirit which 
 could exclaim, in his last moments, the deathless 
 words chosen for the "memory verse" for this 
 chapter — II Tim. 4:7. It is quite clear that it 
 was the heroic life and burning words of the 
 Apostle to the Gentiles that inspired such a hymn 
 as "Fight the Good Fjght." Ask the class to point 
 out the allusions to Paul's life or letters, which are 
 to be found in the hymn — such as the picture in 
 the first verse, "Run the straight race," "Thy joy 
 and crown eternally," "Christ is the path, and 
 Christ the prize." 
 
CHAPTER XXXVII 
 
 SOME OF PAUL'S LAST MESSAGES 
 
 References for study — 
 
 Col., chap. 4, and Philemon. 
 
 Burton. Handbook, pp. 83-85. 
 
 Gilbert. Christianity in the Apostolic Age, pp. 210, 
 
 211. 
 Farrar. Life and Work oj St. Paul, chaps, xlviii-lii. 
 Conybeare and Howson. Life and Epistles of St. 
 
 Paul, chap. xxv. 
 Wright. Cities of Paul, chap, vii, "Colossae, the City 
 
 of the Slave." 
 Becker. Gallus; for the life of a Roman slave. 
 
 Suggestions to the teacher. — It was during the 
 long Roman imprisonment, that the "lion-hearted 
 traveler and tender teacher" gave to the world 
 some of its most priceless treasures in the letters 
 that he sent out to his friends. We find five of these 
 that have come down to us, that were written at 
 this time (see chap. xxx). They tell us of several 
 visitors who came to see him in his confinement. 
 Again the faithful friends in Philippi send him a 
 gift, and by the bearer, Epaphroditus, he returns 
 his thanks and the letter to the Philippians, of which 
 we have spoken before (chap. xxvi). Of another we 
 shall speak in particular. 
 
 In several of these letters there are allusions to 
 191 
 
192 Story or Paul of Tarsus 
 
 the soldier to whom Paul was bound. Many 
 rough guardsmen must have profited by such com- 
 panionship and spread the word of this strange 
 "ambassador" among those that were "of Caesar's 
 household." In such condition he wrote the stirring 
 passage inspired by the Roman soldiery, sent to 
 the Ephesians, which was memorized in the chapter 
 on the Romans in Tarsus (chap. v). 
 
 Rome was a city of contrasts. On one hand 
 were the very wealthy and luxury-loving, recklessly 
 extravagant in their entertainments; on the other, 
 a horde of human souls who lived on the largess 
 of the leaders or served them as their slaves. Yet 
 the message that Paul bore was equally for both. 
 
 One of the most interesting of stories is that of 
 a slave who came to Paul in the Roman prison, 
 and his master Philemon. This is told in the letter 
 to Philemon, which was carried to him by that 
 slave Onesimus. It has been spoken of as " a model 
 of tact, of sympathy, and of high moral nobleness." 
 Onesimus was a runaway from Colossae, one of the 
 cities near Ephesus, where Philemon lived. The 
 Colossian church met in his house. The slave Paul 
 speaks of as a "brother beloved," and entreats his 
 master to receive him as such. 
 
 What a new gospel of freedom is set forth in this 
 short letter! There is none outside the pale of 
 God's love — his message is for all, even the least. 
 This man was not only a slave — a mere possession — 
 
Paul's Last Messages 193 
 
 but a thief and a runaway. Yet "for love's sake," 
 "Paul the aged" begs his restoration, calls the 
 slave "my son — begotten in my bonds," and asks 
 that what Onesimus owes be set down against 
 Paul as his parent. It has taken centuries for 
 America to reach unto the plane which this spirit 
 denotes. This seems a foreshadowing of the new 
 system of legislation just coming among us, which 
 recognizes the state as the parent of the child, and 
 is working toward the time when all children in 
 morals as well as age and mentality, will be treated 
 in the same fashion. Then will religion be trans- 
 lated into life. 
 
CHAPTER XXXVIII 
 FINAL REVIEW 
 
 The final review has been arranged in the form 
 of a table, in which Paul's various experiences are 
 grouped about different cities. This will afford 
 variety, and answer the purpose of recalling the story. 
 For example, the answer to i would be Tarsus, the 
 birthplace of Paul. 
 
 A general question is added, which allows an 
 expression of the pupil's own feeling. One trait, 
 which is perhaps the most noticeable, is the intense 
 earnestness of Paul. He never did anything in a 
 half-hearted manner. A second suggestion might 
 well be his breadth of view. His world, like God's 
 world, took in all his human brethren — none were 
 left outside. This is a truth so simple that a child 
 can grasp it, and fundamental in the great apostle's 
 teaching. Someone has said that a man may be a 
 citizen of his own small town, he may become a citi- 
 zen of his state, or his interests may extend to the 
 nation in which he lives. But few become citizens 
 of the world. Paul's real citizenship was of this 
 sort. He even went on to say to the Philippians, 
 "Our citizenship is in heaven." For his eager spirit 
 could not rest until the kingdoms of the world should 
 become "the kingdom of our Lord and of his Christ." 
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