Paul was born in Tarsus, an important city in the Roman province of Cilicia. Tarsus was a prosperous, cosmopolitan city known for its commerce and university. Paul was born into a wealthy family and was a Roman citizen. He was educated in the dominant Stoic philosophy and fluent in both Greek and Hebrew. While raised as a devout Jew, Paul was also influenced by his Hellenistic cultural environment in Tarsus.

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The Early Life and Background
of Paul the Apostle
By Quency E. Wallace, Th. D. Regent University School of Divinity
Introduction. The Apostle Paul, to the many Christians who have had the opportunity to do a
cursory study of this remarkable 1st century icon of the primitive church, still remains a highly
enigmatic figure, even though he did much of the writing of the New Testament. Paul, through
no fault of his own, has not been given enough extant historical material that can be mined to
give us a thorough analysis of this fascinating figure who has come to dominate much of the
New Testament Theology embraced by Western culture.
It is possible, however, to combine scriptural analysis and anthropological research, with extra-
biblical source information to produce a reasoned analysis of the possible cultural milleu,
education, and other environmental influences in the early life of Paul that helped to shape him
into the man that was divinely called to shepherd the new church into its mission to all
humanity. To the extent this is possible, the ultimate purpose of this paper is to shed additional
light upon the early years of Paul, ending with a brief analysis of the effect of his upbringing on
his theology.
There is always the danger present in giving a reasoned historical analysis of the bible and
biblical figures of allowing too much "higher criticism" of the scriptural text to "creep" into the
analytical process. To avert this, this paper will take a "high view" of scripture, and a more
"pedestrian" approach in terms of presenting historical reasoning and extra-biblical
information. It is with this in mind that most of the writing contained in this paper will be in a
"conversational" form, rather than in an intensely analytical format. This is to help the reader
digest the information readily, and to give the reader the distinct impression that the
information given in this paper was meant to affirm the inspired writ, and not to challenge,
disprove, or belittle God's word.
I. Paul's Background: His Birthplace
The exact year of the birth of Paul is unknown to us, however many biblical historical scholars
have given a time frame of as early as 4 BC. to as late as 5 A.D. Biblical historical scholar F.F.
Bruce has given the following statement concerning this: "Saul, who is also called Paul, was
born in Tarsus, the principal city of Cilicia, probably in one of the first few years of the Christian
era."1 Scholar George T. Montague gives us this statement: "In A.D. 5 Paul was born in Tarsus,
in Cilicia (Acts 21:39, 22:3),2 no insignificant city" (Acts 21:39). The city of Tarsus, where Paul
was born, was a very important city in Paul's day, as it was one of the largest trade centers on
the Mediterranean coast. It was a seaport city, about twelve miles up the river Cydnus, with a
harbor that was well protected by natural rock fortifications.

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The general population of Tarsus in Paul's day was over a quarter of a million people. People
came to Tarsus from all over the Roman Empire to live and work in this prosperous city. Tarsus
had become a rich city mainly because of trade. Merchants from Tarsus were well known
throughout the Roman Empire. Tarsian merchants were noted for their love of their craft, and
their almost fanatic zeal in their monetary investments in their city's infrastructure. The
merchants of Tarsus invested in good roads, education, public health and city beautification
projects. One of the largest sources of income for merchants was the Tarsus mountains, about
twenty five miles north of the city. The Tarsus Mountains were rich in minerals and lumber. The
mountain slopes were populated by huge herds of black goats. From the hair of the goats a
strong cloth was woven, called cilicium. Ciliciumwas used for many purposes, such as cloaks,
floor coverings, house partitions, bags to transport corpses, and tents. Throughout the Roman
world, Tarsians were known for the quality of their tents. Historian John Pollock had the
following to say about the popularity of tents from Tarsian craftsmen: "The black tents of
Tarsus were used by caravans, nomads, and armies all over Asia Minor and Syria"3 (italics
mine).
Tarsus had been in existence as a city centuries before Paul was born. Several hundred years
prior to his birth, during the period of Alexander the Great, the city was the most influential in
Asia Minor. Alexander the Great brought Hellenization (Grecian thought, influence, and
customs) with him when he took over the city and all of Asia Minor. After Alexander's death,
one of his generals Seleucis took over the region that included Tarsus, proclaimed himself king
and established the Selucidic dynasty that lasted several hundred years. One of the kings in that
dynasty, Antiochus Epiphanes, fell in love with the city, and recognizing how important the city
was to his kingdom, gave the citizens virtually anything they wanted. In 170 BC. the citizens of
the city asked Antiochus if they could govern themselves without outside influence other than
Antiochus' own, and he granted them their request. Antiochus gave Tarsus the status of a
Greek city-state in 170 BC. In 64 BC., Rome defeated the Selucidic dynasty and Tarsus became
part of the Roman Empire. The Romans, who understood that for a hundred years Tarsian
citizens had enjoyed privileged status because of their importance in trade, followed the
example left by their predecessors. The Romans made Tarsus the capital city of the Roman
province of Cilicia, and gave the city special status. Historian Robert Picirilli had the following to
say concerning the special status given to Tarsus by the Roman senate: "It was also awarded, by
the Roman senate, the privileged standing of Libera Civitas."4 The term Libera Civitas simply
means "free city." The Romans, following the example of the previous Seleucidic rulers, allowed
Tarsus to govern herself separately from the provincial government. This meant that Tarsus was
exempt from paying any taxes to Rome, and all Tarsian merchants were exempt from all duty
taxes. Under Roman rule, the status of the city enhanced five-fold, and the city's population
increased dramatically.
Tarsus was widely known in antiquity as a "university city," as well as a city of commerce in
Paul's day. Educators from all over the Roman Empire came to teach at the schools of learning
at Tarsus. Grecian, Egyptian, Roman, African, and many other scholars came, bringing their

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learning and culture with them. Tarsian merchants and others invested heavily in the education
of Tarsian citizens, and no expense was spared in the recruitment of top educators from all over
the empire. Historian Robert H. Gundry had the following to say concerning Greco-Roman
education and the university at Tarsus:
"Greco-Roman education was liberal in its scope. Slaves supervised boys in their earlier years by
giving them their first lessons and then leading them to and from private schools until they
graduated into adulthood with a great deal of ceremony. As young men, they could then attend
universities at Athens, Rhodes, Tarsus, Alexandria, and other places to study philosophy,
rhetoric, law, mathematics, astronomy, medicine, geography, and botany" (italics mine).5
It becomes immediately obvious that Tarsus was an ancient "ivy league" university, one in
which students could receive a top flight education. This university was known to have
intellectual leanings toward "Stoicism," and one of its most famous graduates was the personal
teacher and tutor of the Roman Emperor Caesar Augustus. Moreover, the Roman Historian
Strabo once ranked Tarsus above Athens and Alexandria as an intellectual community. Historian
Howard Clark Kee had the following to say concerning this: "Strabo, the historical geographer of
the period, ranked Tarsus even above Athens and Alexandria as a center of intellectual life.
Athenodorus, the Stoic teacher of Caesar Augustus, had come from Tarsus."6 Historian F.F.
Bruce also mentions that the Stoic teacher Athenodorus returned to Tarsus in 15 BC. to teach,
and become involved in local politics: "Athenodorus, who could number the Emperor Augustus
among his pupils, returned to his native Tarsus in 15 B.C. and reformed the civic
administration."7 It is within the context of this intellectually stimulating university community
that Paul is born, unquestionably being exposed to the university's dominant Stoic philosophy
while growing up in Tarsus. Historian Howard Clark Kee makes this speculation about the
influence of Stoic philosophy on Paul:
"It is not surprising, therefore, that traces of Stoic ethics and religious vocabulary may be found
in the letters of Paul. Perhaps the sympathy of Paul with the Gentiles is traceable in part to the
impression made upon him by the earnestness of the Stoic preachers who stood in the streets
and market places of the city, seeking to inculcate virtue in their listeners."8
Stoicism was the dominant philosophy in the university town of Tarsus, and it had an effect
upon the populace, both Jews and Gentiles. No citizen was totally immune to its influence, as it
was pervasive in all aspects of the culture of Tarsus.
Paul the Roman Citizen
Paul was born a Roman citizen, in a prominent, wealthy family in Tarsus. Roman citizens
commonly had two names, one which indicated their background or heritage apart from Rome,
and the other, which would be their Roman heritage. Paul's Roman name Saul Paulus was such
a name. "He bore two names, the Hebrew Saul meaning "desired" or "asked for," and the
Roman Paulus, meaning "small."9 Roman citizenship in Tarsus, even for the wealthy, was not
automatic. Rome had made Tarsus a self-governing city, but did not grant Roman citizenship for

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every citizen of Tarsus. If a citizen of Tarsus was from a family of social standing of four
generations or more, they were generally granted citizenship status. Paul's father more than
likely inherited citizenship from his father, and Paul inherited citizenship from his father. In the
book titled Great People of the Bible And How They Lived, edited by Harvard Old Testament
historian G. Earnest Wright, the following excerpt is given:
"Paul was born into a devout Jewish family in the city of Tarsus, capital of the small Roman
district of Cilicia in Asia Minor. His father, a member of the ancient tribe of Benjamin, named
him Saul, after Israel's first king. (Later in life, Saul became better known by his Roman name
Paul.) A man of standing in the community, he held the privileged status of Roman citizen, an
honor rarely conferred upon Jews. His son inherited this legal advantage."10
Roman citizenship had many advantages. If a Roman citizen was arrested by local authorities,
they were automatically entitled to a fair trial. If they felt the outcome was not fair, they could
appeal directly to the emperor for judgment. Local Tarsian citizens who did not have Roman
citizenship did not have the same privileges. Roman citizens could also serve in government
posts, vote in Roman affairs, join the Roman legion, and become members of the senate.
Anyone who was a citizen of Rome had a tremendous advantage as a resident of Tarsus.
Paul and His Grecian Cultural Environment
Paul had been raised in a Hellenistic (Greek thought, influence and customs) society in Tarsus.
In the book of Acts, chapter 21, we find that Paul spoke fluent Greek to the Roman military
captain, Lysias, to stop a crowd from lynching him. Historian and exegete WilliamBarclay stated
the following: "The captain was amazed to hear the accents of cultured Greek coming from this
man (Paul) whom the crowd were out to lynch."11 Paul was fluent in Koine Greek, a Greek
tongue commonly spoken in his native city of Tarsus, as well as being fluent in ClassicalGreek,
which indicated that he had been exposed to Greek learning at the university level. George T.
Montague had the following to say concerning Paul's use of "Classical" Greek and his possible
exposure to the university or philosophical schools in his training:
"His mastery of the Greek literary technique of the diatribe and his occasional citation of Greek
authors (Aratus in Acts 17:18; Meander in 1 Cor. 15:23; Epimenides in Tit 1:1) are considered by
some as evidence that he frequented the Hellenistic schools of rhetoric."12
Church History scholar John Drane takes the argument to another level, discussing the following
speculative reasonings concerning Paul's exposure to Greek philosophy:
"Of the many philosophical schools of the time, Stoicism was probably the most congenial to
Paul. One or two of the great Stoics came from Tarsus, and Paul may have remembered
something about their teachings from his youth. Some scholars have suggested that Paul's
acquaintance with Stoic philosophy was closer than this. In 1910 Rudolf Bultmann pointed out
that Paul's reasoning sometimes resembles the Stoics' arguments. Both use rhetorical
questions, short disconnected statements, an imaginary opponent to raise questions, and

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frequent illustrations drawn from athletics, building, and life in general. It is even possible to
find phrases in Paul's teaching which could be taken to support Stoic doctrine; for example the
statement that "all things were created through Him and for Him. He is before all things, and in
Him all things hold together " (Colossians 1:16-17)....Paul's letters also often reflect Stoic
terminology - as when he describes morality in terms of what is "fitting" or "not fitting"
(Colossians 3:18; Ephesians 5:3-4). No doubt Paul would know and sympathize with many Stoic
ideals."13
This highly reasoned argument by Drane is based upon the many parallels of Stoic doctrine and
the Bible. Both are monotheistic, both believe in living according to the will of God, (or nature
in the case of Stoicism). British Scholar F. W. Walbank, who was the Rathbone Professor of
Ancient History and Classical Archaeology at the University of Liverpool, had the following to
say concerning Stoicism:
"This school, set up in the Painted Hall (Stoa Poikile) by Zeno of Citium in Cyprus (335-263),
taught a complete philosophical system which with certain modifications was to flourish
throughout the Hellenistic period and to become the most popular philosophy during the first
two centuries of the Roman Empire. It had several main tenets. The only good is in virtue,
which means living in accordance with the will of god or nature - the two being more or less
identified. One's knowledge of what that is depends on an understanding of reality, which
(contrary to the views of the skeptics) can be acquired through the senses by a 'perception
conveying direct apprehension' (kataleptike phantasia), as the Stoic jargon described accepting
the evidence of the senses. Such virtue is the only good: all else (if not positively evil) is
indifferent."14
Stoic philosophy, it would appear, was embraced as the "popular philosophy" of the Roman
Empire in Paul's day. It is easy to see how Paul, being taught Stoic fundamentals, used Stoicism
in metaphorical language to get his audiences to understand his point. This approach would
have been the one that would have made the most sense in the impartation of God's word. It is
very easy to picture Paul intertwining Stoic philosophical techniques and ideas with the truths
contained in the gospel, to assist Gentile audiences in their understanding of the word of God.
Paul utilized his Grecian cultural and educational background as leverage in his efforts to
convert and train Gentile hearers in the way of the Lord.
II. PAUL AS A JEW
PAUL’S RELIGION: JUDAISM
Judaism, in Paul's day was considered to be influential, with many followers in Palestine and
throughout the Roman Empire. It was considered to be the "official" religion of the Jews, and as
such, was deemed legal by Rome. Although first and foremost considered to be a Jewish
religion, there were many non-Jews (Gentiles) who had converted to Judaism's monotheistic
and ethical beliefs, which had wide appeal to those who had already embraced much of its
tenets found in philosophy, but were dissatisfied with the limitations found in Greek

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philosophy. Judaism can best be described as a religion based upon the law given to Moses by
God. The keeping of the law was the most notable characteristic emphasis of Judaism. It was
the most important duty a Jew or believing Gentile could do to fulfill their obligation as a
member of the "covenant community" of believers. In Paul's day rabbis were the teachers and
exegetes of the sacred writings found in the Torah. Scribes were the professional copiers of the
law, and also assisted rabbis in the interpretation of the law. Synagogues, scattered throughout
much of the Roman Empire, were places that were devoted to the study, training, preaching
and teaching of the law. The Synagogue was the place where most Jews went to be educated
by the rabbis, attend synagogue social functions, and hear the message from a rabbi or
qualified layman on the Sabbath.
There were three different main sects within Judaismin Paul's day, Pharisees, Saducees, and
the Essenes. Of these three, the Essenes were the most strict as a religious order. They
generally shunned marriage, and were a male only order. They lived very austere lives, much
like the monks of Christian religious orders in the Catholic Church many centuries later. They
generally lived in remote places in the country and desert. There they studied and copied their
scriptures, and worshipped God together. The 1st century Jewish Historian Josephus was very
impressed with their piety toward God and their industriousness. He said the following
concerning this:
"And as for their piety toward God, it is very extraordinary; for before the sunrising they speak
not a word about profane matters, but put up certain prayers which they have received from
their forefathers, as if they made a supplication for its rising. After this every one of them are
sent away by their curators, (supervisors) to exercise some of the arts wherein they are skilled,
in which they labor with great diligence to the fifth hour."15
The Essenes were pious and very industrious. They benefited themselves and society as a whole
by their labors. They fed the hungry, taught the illiterate, and preserved the Law of Moses and
other OT writings by their diligence in the copying of it. The recent discovery in the 20th
century of the Dead Sea Scrolls of scripture were made possible by the work of the Essenes.
The Sadducees were a small sect of Judaism, populated mostly by the rich and powerful in
Jewish society. The Sadducees did not believe in angels or in life after death. According to
Robert Picirilli "Their real interests were concerned more with this life and the present than
with the life to come and the future."16 Most of the high offices in the Jewish religious courts,
most notably the Sanhedrin, were tightly controlled by the Sadducees. The priesthood of the
great temple of Jerusalem was also controlled exclusively by the Sadducees. The Sadducees
were always trying to gain an economic or political advantage whenever possible. Religion to
the majority of them was just a convenient way to gain power, money, and influence. They
were treacherous, even to each other. Josephus had this to say about them: "The behavior of
the Sadducees one towards another is in some degrees wild; and their conversation with those
that are of their own party is as barbarous as if they were strangers unto them."17 The

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Sadducees were only in Judaism for political or economic gain. Their religion had deteriorated
to a sham. There were only a few pious followers among the Sadducees.
The Pharisees were the largest sect of Judaism. The majority of Orthodox Jews were Pharisees,
as was Paul and his family. Their religion centered around the law of Moses and was legalistic in
nature. Josephus had this to say concerning the Pharisees, of whom he was a member: "The
Pharisees are those who are esteemed most skillful in the exact explication of their laws."18
The Pharisees believed that following God meant obeying the laws of Moses with exact detail.
Laws of ceremonial purity were also zealously kept by the Pharisees, as well as rules for keeping
of the Sabbath day. The Pharisees, in their zeal for keeping the law of Moses, built a set of
rabbinic rules to build a hedge and "protect" the sacred laws of Moses. In Paul's day it was
known as the "Oral Torah" or traditional sayings applicable to daily living. Eventually, in later
centuries it evolved into the Talmud, which consisted of the Mishnah (oral law) and the Gemara
(rabbinical comments). The rabbinic rules were incredibly detailed in Paul's day. If the Mosaic
law forbade one to work on the Sabbath, the rabbinic rule to build a hedge and "protect" that
part of the law took it a step further. The rabbinic rule would not only inform the people that
they could not work on the Sabbath, it would tell them that they could not carry or touch any of
their tools on the Sabbath. Because of this tradition of rules, rabbis became very prominent in
Jewish society. The people were constantly going to the synagogues to consult with rabbis to
make sure that they were following their religion to the letter, and not offending God.
Paul's Education
For Paul, as an Orthodox Pharisee, his education would have started in the synagogue very
young at around the age of five. This is because of traditional Jewish belief that the instilling of
the law must start early in life. The Jewish philosopher Philo said the following concerning this:
"For all men are eager to preserve their own customs and laws, and the Jewish nation above all
others; for looking upon their laws as oracles directly given to them by God Himself, and having
been instructed in this doctrine from their very earliest infancy they bear in their souls the
images of the commandments contained in these laws as sacred."19
In addition to this, the following statement is a direct quote from the Jewish Mishnah:
"At five years old one is fit for the Scripture, at ten years for the Mishnah, at thirteen for the
fulfilling of the commandments, at fifteen for the Talmud, at eighteen for the bride-chamber, at
twenty for pursuing a calling, at thirty for authority, at forty for discernment, at fifty for
counsel, at sixty for special strength, at ninety for bowed back, and at a hundred a man is as
one that has already died and passed away and ceased from the world."20
From the writings of the Jewish Historian Josephus we learn the following concerning the
tradition of teaching young children the precepts of the law:

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"Nay, indeed, the law does not permit us to make festivals at the births of our children, and
thereby afford occasion of drinking to excess; but it ordains that the very beginning of our
education should be immediately directed to sobriety. It also commands us to bring those
children up in learning, and to exercise them in the laws, and make them acquainted with the
acts of their predecessors, in order to their imitation of them, and that they may be nourished
up in the laws from their infancy, and might neither transgress them nor yet have any pretense
for their ignorance of them."21
Gleaning from these sources, we can assume that Paul started his education at or around the
age of five, studying the Pentateuch. At the age of ten, he would have advanced to the
Mishnah, which dealt with detailed tradition. At the age of thirteen he would have completed
his study of the Mishnah, and would have been ready for formal rabbinical school training. It
was more than likely at this age that Paul left Tarsus to live in Jerusalem, probably with his
married sister (Acts 23:16) to begin his formal training at the Hillel rabbinical school in
Jerusalem. Paul studied under the renown rabbi Gamaliel I, who was one of the greatest
rabbinical teachers of the first century (Acts 22:3). Noted Christian education scholar Elmer
Towns had the following to say concerning Paul's rabbinical school education:
"Rabbinic education focused on the Hebrew Bible and its traditional interpretations. But it also
exposed neophyte rabbis to the "wisdom of the Greeks." The Talmud reports that Rabbi Simeon
ben Gamaliel II, a second century teacher, implemented a dual curriculum by having five
hundred students study the traditions of the Hebrews and another five hundred the writings of
the Greeks, midpoint in their program reversing the relationship. Despite its antagonism to all
Hellenistic systems of thought, Judaism was not averse to borrowing ideas and forms from the
Greek world if it could press them into service for the God of Israel."22
It would be reasonable to assume that Paul, studying under one of the greatest rabbinical
scholars of all time in the liberal Hillel school, would have received a wide range of exposure to
Greek philosophy along with his traditional Hebrew training, to keep him abreast with the most
recent philosophical knowledge of his day. Concerning Paul's Hebrew education, Robert Picirilli
said that Paul had studied "the Midrashim, expositions of the Hebrew Scriptures; the Halacha,
legal customs and practices added by the rabbis to the Old Testament practices; the Haggadah,
non-legal narratives exegeting the scriptures."23 In addition to his studies, Paul had to
memorize the ancient Hebrew language Targums, and be able to translate it into Aramaic. Paul,
when he had finished rabbinical school, had received the best education that his religion had to
offer. The Hillel school could only be attended by the best Jewish minds of Paul's day.
Analysis
When analyzing the cultural and educational influences upon the remarkable life and
theological reasonings of the Apostle Paul, one can only step back and marvel at the
tremendous accomplishments made in his life, utilizing all of the broad exposure to the world
and learning that life afforded him. Paul was not adverse to using any tool in his broad arsenal

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for the cause of Christ, utilizing them to the fullest. Paul's early life in his hometown of Tarsus
exposed him to Hellenistic Judaism, which allowed for Grecian learning and influence, even
though his parents were devout Jews. Without doubt in those early formative years in Tarsus,
Paul became exposed to different cultures and teaching as well as Orthodox Pharisaic Judaism,
which allowed him to learn "Classic Greek," Greek philosophy, Koine Greek (This form of Greek
was spoken by everyone in Tarsus, even Orthodox Pharisaic Jews) and other disciplines. By his
family being wealthy tentmakers and Roman citizens, he was no doubt exposed to ranking
Roman officials, and Roman practices, law, and customs.
Paul's rabbinic education was first class, as he learned his craft from one of the most noted
rabbis in history. Along with his rabbinic education, the Hillel school was noted for giving their
students a balanced education, giving Paul broad exposure to classical literature, philosophy,
and ethics. Paul, in his letters, borrowed heavily from his knowledge of Stoic philosophy, using
Stoic terms and metaphors to assist his new Gentile converts in their understanding of the
revealed word of God. Paul also relied heavily upon his training received concerning the law
and the prophets, utilizing this knowledge to convince his Jewish countrymen of the unity of
past OT prophecy and covenants with the fulfilling of these in Jesus Christ. Paul, as the
evangelist, is without peer. God, in his divine wisdom and grace, exposed Paul to a wide
spectrum of experiences and education, giving the Apostle to the Gentiles the tools to
effectively spread the Gospel and establish the church solidly in all parts of the Roman Empire.
End Notes
1 F.F. Bruce, New Testament History, (New York: Doubleday, 1980), pg. 234. This would most
likely give us a date of between A.D. 1 to A.D.4, however, this statement by Bruce was only
meant to give his best guess concerning the timeframe of Paul’s birth. The precise placement
within history of Paul’s birth is problematic, and fraught with problems.
2 George T. Montague, The Living Thought of St. Paul, (Milwaukee: Bruce Publishing Co, 1966),
pg.1.
3 John Pollock, The Apostle, (Wheaton, Ill: Victor Publishing, 1972), pg. 5. This reference was
given to show the importance of the probability that Paul’s family and ancestors, who were
tentmakers by trade, most likely had broad contact and favorable relationships through the
years with the Roman military, who undoubtedly used their products and services extensively.
It is highly probable that through these close business relationships with the Roman military
generals, that the grandfather or father of Paul was awarded Roman citizenship. This argument
could be made on the fact that two Roman generals immediately prior to the Christian era,
notably Pompey and Antony, were provincial generals in the area. Roman generals, by virtue of
the powers invested in them by the senate and Caesars, had supreme authority (imperium) in
their respective provinces, and had the power to give Roman citizenship to loyal subjects within
their provinces who were deemed worthy to receive it. In a personal letter written by Sir

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WilliamCalder in February 18, 1953, he makes the following convincing statement: “Had not his
father (or possibly grandfather) been made a citizen by Antony or Pompey? Were they not a
firm of skenepoioi {tentmakers}, able to be very useful to a fighting proconsul?” (This excerpt is
from F.F Bruce, New Testament History, pg. 235).
4 Robert Picirilli, Paul The Apostle, (Chicago, Moody Press, 1986), pg.3. The Romans, being very
able statesmen and capable rulers, usually allowed conquered cities to retain whatever
privileges they had under a previous administration, as long as it did not interfere with Roman
authority over the city. The Romans usually sought to keep peace and enhance the cities under
their rule, to quell possible dissent and rebellion by their subjects.
5 Robert H. Gundry, A Survey Of The New Testament, (Grand Rapids, Zondervan Publishing
House, 1994), pgs.81-82. It is clear by the author’s inference that Tarsus was among the top
four of the most desirable universities to attend in antiquity by the privileged classes in the
Roman empire
6 Howard Clark Kee & Franklin W. Young, Understanding The New Testament, (Englewood Cliffs,
New Jersey, Prentice Hall, Inc. 1958), pg. 208.
7 F.F. Bruce, New Testament History, (New York, Doubleday, 1980), pg. 234.
8 Howard Clark Kee & Franklin W. Young. Understanding The New Testament, (Englewood
Cliffs, New Jersey, Prentice Hall, Inc. 1958), pg. 208. This quote was given in part to understand
some of the Tarsian intellectual influences that were part and parcel of Paul’s intellectual
formation. Although a relatively young man when he left Tarsus for Jerusalem for further study
at the Hillel Rabbinical School, the influences of Stoicism and other rational thought espoused
in Tarsian learning and society helped to shape his reasoning skills and ability. These skills,
coupled with scriptural knowledge and spiritual illumination, undoubtedly increased the
efficacy of the ministry of Paul to Gentile hearers.
9 George T. Montague, The Living Thought of St. Paul, (Milwaukee: Bruce Publishing Co, 1966),
pg.2.
10 G. Ernest Wright, Great People Of The Bible And How They Lived, (Pleasantville, New York:
The Reader’s Digest Association, Inc., 1974), pg.404.
11 WilliamBarclay, The Acts of the Apostles, (Philadelphia: The Westminister Press, 1976), pg.
158. This excerpt was chosen to show the fact that Paul was able to speak in ClassicalGreek,
which was, in Paul’s day, the language of the educated class. Professional people, most notably
those educated in university schools of philosophy, rhetoric, and law, were taught classical
Greek. Koine Greek, which was the lingua franca of the Roman Empire, was a lower or
“debased” form of the “Classic” Greek, peppered with slang words developed by local
municipalities throughout the empire. It was the language of the common people, and
generally was not used in professional and academic circles, or in universities. The situation
could be favorably compared to the use of “Academic English,” or English that has a

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sophisticated flair, with the use of words that are typical of those in academic circles, in
comparison to “Common English,” or English that has the strong use of slang words, developed
by different regions of the country.
12 George T. Montague, The Living Thought of St. Paul, (Milwaukee: Bruce Publishing Co, 1966),
pg. 2.
13 John Drane, Introducing The New Testament, (San Francisco: Harper & Row Publishers,
1986), pgs. 255-256. John Drane’s argument for Stoic influence, particularly, some type of
training that would have instilled this into Paul early, is very convincing. One would be hard
pressed to ignore the very reasonable assumption that Paul, at some point very early in his life,
had been a student at a school of philosophy or rhetoric, one in which he was taught Stoic
ideals and “Classical” Greek.
14 F. W. Walbank, The Hellenistic World, (Cambridge, Massachusetts: Harvard University Press,
1980), pg. 180. From this quote, one can easily picture the Apostle Paul using Stoicism
extensively, as a tool to help his Gentile converts understand the Gospel, and absorb his
teachings. Paul used every tool in his arsenal to relate to the unrighteous, and win them to
Christ, as well as in the instruction of new converts.
15 WilliamWhiston, Josephus Complete Works, (Grand Rapids: Kregel Publications, 1985), pg.
476. This excerpt was given to show the piety and ascetic nature of the sect of the Essenes, who
forbade any within their sect to marry, or have any relationships with the opposite sex. They
generally thought of pleasure as evil, and kept a tightly knit all male community. They did,
however, choose male children within the Jewish community to bring them up within the
confines of their sect, to perpetuate their work in the community. They were the humanitarians
in the Jewish community, often taking care of the sick and destitute citizens. It is to this
community we owe the gratitude for the Qumran Cave Documents, copied by Essene scribes,
and discovered centuries later in the 1900’s.
16 Robert E. Picirilli, Paul The Apostle, (Chicago: Moody Press, 1986), pg.25.
17 WilliamWhiston, Josephus Complete Works, (Grand Rapids: Kregel Publications, 1985), pg.
478.
18 Ibid., pg.478.
19 C. D. Yonge, The Works of Philo, (Peabody, Massachusetts: Hendrickson Publishers, 1997), pg.
776.
20 Mishnah, Aboth 5:21
21 WilliamWhiston, Josephus Complete Works, (Grand Rapids: Kregel Publications, 1985), pg.
632.

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22 Elmer Towns, A History of Religious Educators, (Grand Rapids: Baker Book House, 1975), pg.
42.
23 Robert E. Picirilli, Paul The Apostle, (Chicago: Moody Press, 1986), pg. 30.
Bibliography
Barclay, William. The Acts of the Apostles. Philadelphia: The Westminister Press, 1976.
Bruce, F. F. New Testament History. New York: Doubleday, 1980.
Drane, John. Introducing The New Testament. San Francisco: Harper & Row Publishers, 1986.
Gundry, Robert H. A Survey Of The New Testament. Grand Rapids: Zondervan Publishing House,
1994.
Key, Howard Clark & Franklin W. Young. Understanding The New Testament. Englewood Cliffs,
New Jersey: Prentice-Hall, Inc, 1958.
Montague, George T. The Living Thought Of St. Paul. Milwaukee: Bruce Publishing Co. 1966.
Picirilli, Robert E. Paul The Apostle. Chicago: Moody Press, 1986.
Pollock, John. The Apostle. Wheaton, Ill: Victor Publishing, 1972.
Towns, Elmer. A History of Religious Educators. Grand Rapids: Baker Book House, 1975.
Walbank, F. W. The Hellenistic World. Cambridge, Massachusetts: Harvard University Press,
1980.
Wright, Ernest G. Great People Of The Bible And How They Lived. Pleasantville, New York: The
Readers Digest Association, Inc., 1974.
Younge, C. D. The Works of Philo. Peabody, Massachusetts: Hendrickson Publishers, 1977.