Paul

Paul - (Easton's Bible Dictionary)

=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy "for use in the Gentile world," as "Saul" would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.

Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, "touching the righteousness which is in the law, blameless" (Phil. 3:6).

We read of his sister and his sister's son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. "It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it." Perhaps the most natural career for the youth to follow was that of a merchant. "But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one."

According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus.

His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived "in all good conscience," unstained by the vices of that great city.

After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the "Nazarenes."

For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.

But the object of this persecution also failed. "They that were scattered abroad went everywhere preaching the word." The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, "breathing out threatenings and slaughter." But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, "Saul, Saul, why persecutest thou me?" The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus whom thou persecutest" (Acts 9:5; 22:8; 26:15).

This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed.

Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. "A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. Immediately,' says St. Paul, I went away into Arabia.' The historian passes over the incident [comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life." Coming back, after three years, to Damascus, he began to preach the gospel "boldly in the name of Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles.

At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for "a whole year" became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called "Christians" (Acts 11:26).

The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master's command: "Go ye into all the world, and preach the gospel to every creature."

The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out.

After remaining "a long time", probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.

After a short rest at Antioch, Paul said to Barnabas: "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).

Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into "regions beyond," and still went forward through Phrygia and Galatia (16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Gal. 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13).

As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, "Come over, and help us" (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, "the paradise of genius and renown." He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having "saluted the church" there, and kept the feast, he left for Antioch, where he abode "some time" (Acts 18:20-23).

He then began his third missionary tour. He journeyed by land in the "upper coasts" (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. "This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide" (Stalker's Life of St. Paul). Here a "great door and effectual" was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.

Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see [461]DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58.

While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See [462]TEMPLE, HEROD'S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35). "Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress" (Stalker's Life of St. Paul).

At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the "Augustan cohort." After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these "two whole years," and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment "turned rather to the furtherance of the gospel," and his "hired house" became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.

This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. "There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust" (probably A.D. 66), four years before the fall of Jerusalem.

Saul - (Easton's Bible Dictionary)

Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.

(2.) The son of Kish (probably his only son, and a child of prayer, "asked for"), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, "the hill of God," A.V.; lit., as in R.V. marg., "Gibeah of God"), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to "the land of Shalisha," and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (9:5-10). At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the "seer." Hearing that he was about to offer sacrifice, the two hastened into Ramah, and "behold, Samuel came out against them," on his way to the "bamah", i.e., the "height", where sacrifice was to be offered; and in answer to Saul's question, "Tell me, I pray thee, where the seer's house is," Samuel made himself known to him. Samuel had been divinely prepared for his coming (9:15-17), and received Saul as his guest. He took him with him to the sacrifice, and then after the feast "communed with Saul upon the top of the house" of all that was in his heart. On the morrow Samuel "took a vial of oil and poured it on his head," and anointed Saul as king over Israel (9:25-10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and "he was turned into another man." The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, "Is Saul also among the prophets?", a saying which passed into a "proverb." (Comp. 19:24.)

The intercourse between Saul and Samuel was as yet unknown to the people. The "anointing" had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly "before the Lord" at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, "God save the king!" He now returned to his home in Gibeah, attended by a kind of bodyguard, "a band of men whose hearts God had touched." On reaching his home he dismissed them, and resumed the quiet toils of his former life.

Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel "all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal." Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end.

Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men (1 Sam. 13:1, 2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father "smote" the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and "people as the sand which is on the sea-shore in multitude," encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (13:13, 14).

When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah-Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (14:1-15). Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. "It was a very great trembling;" a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. "So the Lord saved Israel that day." While pursuing the Philistines, Saul rashly adjured the people, saying, "Cursed be the man that eateth any food until evening." But though faint and weary, the Israelites "smote the Philistines that day from Michmash to Aijalon" (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, "There shall not one hair of his head fall to the ground." He whom God had so signally owned, who had "wrought this great salvation in Israel," must not die. "Then Saul went up from following the Philistines: and the Philistines went to their own place" (1 Sam. 14:24-46); and thus the campaign against the Philistines came to an end. This was Saul's second great military success.

Saul's reign, however, continued to be one of almost constant war against his enemies round about (14:47, 48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length (1 Sam. 15). These oldest and hereditary (Ex. 17:8; Num. 14:43-45) enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the "ban" which God had pronounced (Deut. 25:17-19) on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was "the test of his moral qualification for being king." Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim (1 Sam. 15:4) against the Amalekites, whom he smote "from Havilah until thou comest to Shur," utterly destroying "all the people with the edge of the sword", i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, "Because thou hast rejected the word of the Lord, he also hath rejected thee from being king" (15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (16:1-13). From that day "the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." He and Samuel parted only to meet once again at one of the schools of the prophets.

David was now sent for as a "cunning player on an harp" (1 Sam. 16:16, 18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (17:4-54), an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out.

After some time the Philistines "gathered themselves together" in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul "gathered all Israel together," and "pitched in Gilboa" (1 Sam. 28:3-14). Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the "witch of Endor," some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. "He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel" (ver. 20). The Philistine host "fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa" (31:1). In his despair at the disaster that had befallen his army, Saul "took a sword and fell upon it." And the Philistines on the morrow "found Saul and his three sons fallen in Mount Gilboa." Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah (2 Sam. 21:13, 14). (See [552]DAVID.)

(3.) "Who is also called Paul" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (Acts 7:58; 8:1; 9:1).

Saul - (Webster's 1828 Dictionary)

SAUL, an old spelling of soul.

sol (sha'ul; Saoul):

(1) The first king of Israel.

I. EARLY HISTORY

1. Name and Meaning

2. Genealogy

3. Home and Station

4. Sources for Life

5. Election as King

6. Reasons for It

II. REIGN AND FALL

1. His First Action

2. Army Reorganized

3. Battle of Michmash

4. Defeats the Amalekites

5. Deposition Pronounced

6. David Introduced to Saul

7. Two Accounts

8. Saul's Envy of David

9. Attempts to Get Rid of David

10. David Spares Saul

11. Saul's Divided Energies

12. Consults a Necromancer

13. Battle of Gilboa

14. Double Accounts

15. Saul's Posterity

III. CHARACTER

1. Book of Chronicles

2. Saul's Failings

3. His Virtue

4. David's Elegy

I. Early History.

1. Name and Meaning:

The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (Nu 26:13) would point to its having also an intensive connotation, "the one asked importunately," or perhaps, "the one asking insistently," "the beggar."

2. Genealogy:

Saul was the son of Kish, a Benjamite. His genealogical tree is given in 1Sa 9:1 (compare Septuagint 10:21). In 1Sa 9:1 his grandfather is Abiel, but in 1Ch 8:33; 9:39, Ner, who appears as his paternal uncle in 1Sa 14:50,51.

The last verse contains a very curious scribal error, a yodh having slipped out of one word in it into another. It states that both Abner and Ner were sons of Abiel. These apparent inconsistencies are to be explained by the fact that in Hebrew, as in Arabic, "son" is often used in the sense of grandson. Also, with the facility of divorce then prevalent, by "brother" and "sister" we must in most cases understand half-brother and half-sister. Moreover, Saul's mother might have been the wife at different times of Kish and of his brother Ner (compare 1Sa 20:30). This was quite common, and in some cases compulsory (De 25:5-9).

3. Home and Station:

Saul's home was at GIBEAH (which see), which is also called Gibeah of Saul, i.e. Saul's Hill (1Sa 11:4; compare also 1Sa 10:5, God's Hill, or simply The Hill, 1Sa 10:10; Ho 5:8, etc.), or the Hill of Benjamin or of the Benjamites (1Sa 13:15; 2Sa 23:29). It is usually identified with Tell el-Ful, but perhaps its site is marked rather by some ruins near but beneath that eminence. The tribe of Benjamin was the fighting tribe of Israel, and Kish seems to have been one of its most important members. Saul's remarks in depreciation (1Sa 9:21) are not to be taken literally.

4. Sources for Life:

The circumstances of Saul's career are too well known to require recapitulation. It will be sufficient to refer to some of the recognized difficulties of the narrative. These difficulties arise from the fact that we appear to have two distinct biographies of Saul in the present Books of Samuel. This may well be the case as it is the practice of the Semitic historian to set down more than one tradition of each event, without attempting to work these up into one consistent account. We shall call the duplicated narratives A and B, without postulating that either is a continuous whole.

See SAMUEL, BOOKS OF.

5. Election as King:

According to A, Saul was anointed king of Israel at Ramah by the prophet Samuel acting upon an inspiration from Yahweh, not only without consulting anyone, but in the strictest secrecy (1Sa 9:1-10:16). According to B, the sheiks of the tribes demanded a king. Samuel in vain tried to dissuade them. They would not listen, and a king was chosen by lot at Mizpah. The lot fell upon Saul, and Samuel immediately demitted office (1Sa 8; 10:17-27, omitting the last clause; and chapter 12).

6. Reasons for It:

There are three distinct reasons given in the text for the abolition of theocracy and institution of an elective or hereditary monarchy: first, the incapacity of Samuel's sons (1Sa 8:1); second, an invasion of the Ammonites (1Sa 12:12); and third, the Philistines (1Sa 9:16). These three motives are not mutually exclusive. The Philistines formed the standing menace to the national existence, which would have necessitated the creation of a monarchy sooner or later. The other two were temporary circumstances, one of which aggravated the situation, while the other showed the hopelessness of expecting any improvement in it in the near future.

II. Reign and Fall.

1. His First Action:

The election of Saul at Mizpah was conducted in the presence of the chieftains of the clans; it is not to be supposed that the whole nation was present. As soon as it was over, the electors went home, and Saul also returned to his father's farm and, like Cincinnatus, once more followed the plow. "Within about a month," however (1Sa 10:27 the Septuagint, for Massoretic Text "But he held his peace"), the summons came. A message from the citizens of JABESH-GILEAD (which see) was sent round the tribes appealing for help against the Ammonites under Nahash. They, of course, knew nothing about what had taken place at Mizpah, and it was only by chance that their messengers arrived at Gibeah when they did. Saul rose to the occasion, and immediately after he was acclaimed king by the whole body of the people (1Sa 11). This double election, first by the chiefs and then by the people, is quite a regular proceeding.

2. Army Reorganized:

This first success encouraged Saul to enter upon what was to be the mission of his life, namely, the throwing off of the Philistine suzerainty. From the first he had had the boldest spirits upon his side (1Sa 10:26, the Septuagint, the Revised Version margin); he was now able to form a standing army of 3,000 men, under the command of himself and his son JONATHAN (which see). The Philistines, the last remnant of the Minoan race, had the advantage of the possession of iron weapons. It was, in fact, they who introduced iron into Palestine from Crete--the Israelites knowing only bronze, and having even been deprived of weapons of the softer metals. They seem to have armed themselves--with the exception of the king and his son--with mattocks and plowshares (1Sa 13:19).

3. Battle of Michmash:

The first encounter was the attack upon the Philistine post at Michmash (1Sa 13; 14). The text of the narrative is uncertain, but the following outline is clear. On hearing that the Hebrews had revolted (1Sa 13:3, the Septuagint), the Philistines gathered in great force, including 3,000 chariots (1Sa 13:5, the Septuagint; the Massoretic Text has 30,000) at Michmash. In dismay, Saul's troops deserted (1Sa 13:6 f), until he was left with only 600 (1Sa 14:2). In spite of this, Jonathan precipitated hostilities by a reckless attack upon one of the outposts. This was so successful that the whole Philistine army was seized with panic, and the onset of Saul and the desertion of their Hebrew slaves completed their discomfiture. Saul followed up his victory by making predatory excursions on every side (1Sa 14:47).

4. Defeats the Amalekites:

Saul's next expedition was against the Amalekites under Agag, who were likewise completely defeated. The fight was carried out with all the remorselessness common to tribal warfare. Warning was sent to the friendly Kenites to withdraw out of danger; then the hostile tribe was slaughtered to a man, their chief alone being spared for the time being. Even the women and children were not taken as slaves, but were all killed (1Sa 15).

5. Deposition Pronounced:

It is not clear what was the precise attitude of Samuel toward Saul. As the undoubted head of theocracy he naturally objected to his powers being curtailed by the loss of the civil power (1Sa 8:6). Even after the elections of Saul, Samuel claimed to be the ecclesiastical head of the state. He seems to have objected to Saul's offering the sacrifice before battle (1Sa 13:10), and to have considered him merely as his lieutenant (1Sa 15:3) who could be dismissed for disobedience (1Sa 15:14). Here again there seem to be two distinct accounts in the traditional text, which we may again call A and B. In A, Saul is rejected because he does not wait long enough for Samuel at Gilgal (1Sa 13:8; compare 1Sa 10:8). "Seven days," of course, means eight, or even more, in short, until Samuel should come, whenever that might be. The expression might almost be omitted in translating. In B Saul is rejected because he did not carry out Samuel's orders (1Sa 15:3) to the letter. The two narratives are not mutually exclusive. The second offense was an aggravation of the first, and after it Samuel did not see Saul again (1Sa 15:35).

6. David Introduced to Saul:

He had good reason for not doing so. He had anointed a rival head of the state in opposition to Saul, an act of treason which, if discovered, would have cost him his head (compare 2Ki 9:6,10). Saul did not at once accept his deposition, but he lost heart. One cannot but admire him, deserted by Samuel, and convinced that he was playing a losing game, and yet continuing in office. To drive away his melancholy, his servants introduced to him a musician who played until his spirits revived (1Sa 16:14 ; compare 2Ki 3:15).

7. Two Accounts:

By a strange coincidence (compare I, 5, above) the minstrel was the very person whom Samuel had secretly anointed to supplant Saul. According to what looks like another account, however, it was his encounter with Goliath which led to the introduction of David to Saul (1Sa 17:1 ; see DAVID). In spite of all that has been said to the contrary, the two narratives are not incompatible, since we are not told the order of the events nor over how many years these events were spread. The theory of duplicate narratives rests upon the assumption that all statements made by the dramatis personae in the Bible are to be taken at their face value. If 1 Samuel 16 and 17 had formed part of a play of Shakespeare, they would have been considered a fine example of his genius. Treatises would have been written to explain why Saul did not recognize David, and why Abner denied all knowledge of him. Septuagint, however, omits 1Sa 17:12-31,41,50,55-18:5.

8. Saul's Envy of David:

Whether Saul actually discovered that David had been anointed by Samuel or not, he soon saw in him his rival and inevitable successor, and he would hardly have been human if he had not felt envious of him. His dislike of David had two motives. The first was jealousy, because the women preferred the military genius of David to his own (1Sa 18:7 f). His consequent attempt upon the life of David (1Sa 18:8-11) is omitted in the Septuagint. Not least was the love of his own daughter for David (1Sa 18:20; in 1Sa 18:28 read with Septuagint "all Israel"). The second cause was his natural objection to see his son Jonathan supplanted in his rights to the throne, an objection which was aggravated by the devotion of that son to his own rival (1Sa 20:30).

See also DAVID; JONATHAN.

9. Attempts to Get Rid of David:

Saul could not believe that David could remain loyal to him (1Sa 24:9); at the first favorable opportunity he would turn upon him, hurl him from the throne, and exterminate his whole house. In these circumstances, it was his first interest to get rid of him. His first attempt to do so (omitting with Septuagint 1Sa 18:8 b-11) was to encourage him to make raids on the Philistines in the hope that these might kill him (1Sa 18:21); his next, assassination by one of his servants (1Sa 19:1), and then by his own hand (1Sa 19:9 f). When David was compelled to fly, the quarrel turned to civil war. The superstitious fear of hurting the chosen of Yahweh had given place to blind rage. Those who sheltered the fugitive, even priests, were slaughtered (1Sa 22:17). From one spot to another David was hunted, as he says, like a partridge (1Sa 26:20).

10. David Spares Saul:

It is generally maintained that here also we have duplicate accounts; for example, that there are two accounts of David taking refuge with Achish, king of Gath, and two of his sparing Saul's life. The latter are contained in 1 Samuel 24 and 26, but the points of resemblance are slight. Three thousand (24:2; 26:2) was the number of Saul's picked men (compare 13:2). David uses the simile of "a flea" in 24:14, but in 26:20 for "a flea" Septuagint has "my soul," which is no doubt original. The few other expressions would occur naturally in any narrative with the same contents.

11. Saul's Divided Energies:

Obviously Saul's divided energies could not hold out long; he could not put down the imaginary rebellion within, and at the same time keep at bay the foreign foe. No sooner had he got the fugitive within his grasp than he was called away by an inroad of the Philistines (1Sa 23:27 f); but after his life had been twice spared, he seemed to realize at last that the latter were the real enemy, and he threw his whole strength into one desperate effort for existence.

12. Consults a Necromancer:

Saul himself saw that his case was desperate, and that in fact the game was up. As a forlorn hope he determined to seek occult advice. He could no longer use the official means of divination (1Sa 28:6), and was obliged to have recourse to a necromancer, one of a class whom he himself had taken means to suppress (1Sa 28:3). The result of the seance confirmed his worst fears and filled his soul with despair (1Sa 28:7).

13. Battle of Gilboa:

It says much for Saul that, hopeless as he was, he engaged in one last forlorn struggle with the enemy. The Philistines had gathered in great force at Shunem. Saul drew up his army on the opposing hill of Gilboa. Between the two forces lay a valley (compare 1Sa 14:4). The result was what had been foreseen. The Israelites, no doubt greatly reduced in numbers (contrast 1Sa 11:8), were completely defeated, and Saul and his sons slain. Their armor was placed in the temple of Ashtaroth, and their bodies hung on the wall of Bethshan, but Saul's head was set in the temple of Dagon (1Ch 10:10). The citizens of Jabesh-gilead, out of ancient gratitude, rescued the bodies and, in un-Semitic wise, burned them and buried the bones.

14. Double Accounts:

Once more we have, according to most present-day critics, duplicate accounts of the death of Saul. According to one, which we may name A, he fell, like Ajax whom he much resembles, upon his own sword, after being desperately wounded by the archers (1Sa 31:4). According to the second (2Sa 1:2), an Amalekite, who had been by accident a witness of the battle, dispatched Saul at his own request to save him from the enemy. But B is simply the continuation of A, and tells us how David received the news of the battle. The Amalekite's story is, of course, a fabrication with a view to a reward. Similar claims for the reward of assassination are common (2Sa 4:9).

15. Saul's Posterity:

With Saul the first Israelite dynasty began and ended. The names of his sons are given in 1Sa 14:49 as Jonathan, Ishvi and Malchishua. Ishvi or Ishyo (Septuagint) is Eshbaal, called in 2Sa 2:8 ISH-BOSHETH (which see). 1Ch 8:33 adds Abinadab. Jonathan left a long line of descendants famous, like himself, as archers (1Ch 8:34). The rest of Saul's posterity apparently died out. Malchishua and Abinadab were slain at Gilboa (1Sa 31:6; 1Ch 10:2), and Ish-bosheth was assassinated shortly after (2Sa 4:2). Saul had also two natural sons by Rizpah who were put to death by David in accordance with a superstitious custom, as also were the five sons of Saul's daughter Merab (2Sa 21:8, not Michal; compare 1Sa 18:19). Saurs other daughter Michal apparently had no children. Saul had, it seems, other wives, who were taken into the harem of David in accordance with the practice of the times (2Sa 12:8), but of them and their descendants we know nothing.

III. Character. 1. Book of Chronicles:

Saul's life and character are disposed of in a somewhat summary fashion by the Chronicler (1Ch 10, especially 1Ch 10:13,14). Saul was rejected because he was disloyal to Yahweh, especially in consulting a necromancer. The major premise of this conclusion, however, is the ancient dictum, "Misfortune presupposes sin." From a wider point of view, Saul cannot be dismissed in so cavalier a manner.

2. Saul's Failings:

Like everyone else, Saul had his virtues and his failings. His chief weakness seems to have been want of decision of character. He was easily swayed by events and by people. The praises of David (1Sa 18:7 f) at once set his jealousy on fire. His persecution of David was largely due to the instigation of mischievous courtiers (1Sa 24:9). Upon remonstrance his repentance was as deep as it was short-lived (1Sa 24:16; 26:21). His impulsiveness was such that he did not know where to stop. His interdict (1Sa 14:24) was quite as uncalled for as his religious zeal (1Sa 15:9) was out of place. He was always at one extreme. His hatred of David was only equal to his affection for him at first (1Sa 18:2). His pusillanimity led him to commit crimes which his own judgment would have forbidden (1Sa 22:17). Like most beaten persons, he became suspicious of everyone (1Sa 22:7 f), and, like those who are easily led, he soon found his evil genius (1Sa 22:9,18,22). Saul's inability to act alone appears from the fact that he never engaged in single combat, so far as we know. Before he could act at all his fury or his pity had to be roused to boiling-point (1Sa 11:6). His mind was peculiarly subject to external influences, so that he was now respectable man of the world, now a prophet (1Sa 10:11; 19:24).

3. His Virtues:

On the other hand, Saul possessed many high qualities. His dread of office (1Sa 10:22) was only equaled by the coolness with which he accepted it (1Sa 11:5). To the first call to action he responded with promptitude (1Sa 11:6). His timely aid excited the lasting gratitude of the citizens of Jabesh-gilead (1Sa 31:11) If we remember that Saul was openly disowned by Samuel (1Sa 15:30), and believed himself cast off by Yahweh, we cannot but admire the way in which he fought on to the last. Moreover, the fact that he retained not only his own sons, but a sufficient body of fighting men to engage a large army of Philistines, shows that there must have been something in him to excite confidence and loyalty.

4. David's Elegy:

There is, however, no question as to the honorable and noble qualities of Saul. The chief were his prowess in war and his generosity in peace. They have been set down by the man who knew him best in what are among the most authentic verses in the Bible (2Sa 1:19).

(2) Saul of Tarsus.

See PAUL.

Thomas Hunter Weir

1. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.)
2. The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and of that kind of beauty denoted by the Hebrew word "good," (1 Samuel 9:2) and which caused him to be compared to the gazelle, "the gazelle of Israel." His birthplace is not expressly mentioned; but, as Zelah in Benjamin was the place of Kish’s sepulchre. (2 Samuel 21:14) it was probable; his native village. His father, Kish, was a powerful and wealthy chief though the family to which he belonged was of little importance. (1 Samuel 9:1,21) A portion of his property consisted of a drove of asses. In search of these asses, gone astray on the mountains, he sent his son Saul It was while prosecuting this adventure that Saul met with Samuel for the first time at his home in Ramah, five miles north of Jerusalem. A divine intimation had made known to him the approach of Saul, whom he treated with special favor, and the next morning descending with him to the skirts of the town, Samuel poured over Saul’s head the consecrated oil, and with a kiss of salutation announced to him that he was to be the ruler of the nation. (1 Samuel 9:25; 1 Samuel 10:1) Returning homeward his call was confirmed by the incidents which according to Samuel’s prediction, awaited him. (1 Samuel 10:9,10) What may be named the public call occurred at Mizpeh, when lots were cast to find the tribe and family which was to produce the king, and Saul, by a divine intimation was found hid in the circle of baggage which surrounded the encampment. (1 Samuel 10:17-24) Returning to Gibeah, apparently to private life, he heard the threat issued by Nahash king of Ammon against Jabesh-gilead. He speedily collected an army, and Jabesh was rescued. The effect was instantaneous on the people, and the monarchy was inaugurated anew at Gilgal. (1 Samuel 11:1-15) It should be, however, observed that according to (1 Samuel 12:12) the affair of Nahash preceded and occasioned the election of Saul. Although king of Israel, his rule was at first limited; but in the second year of his reign he began to organize an attempt to shake off the Philistine yoke, and an army was formed. In this crisis, Saul, now on the very confines of his kingdom at Gilgal, impatient at Samuel’s delay, whom he had directed to be present, offered sacrifice himself. Samuel, arriving later, pronounced the first curse, on his impetuous zeal. (1 Samuel 13:5-14) After the Philistines were driven back to their own country occurred the first appearance of Saul’s madness in the rash vow which all but cost the life of his soil. (1 Samuel 14:24; 44) The expulsion of the Philistines, although not entirely completed, ch. (1 Samuel 14:52) at once placed Saul in a position higher than that of any previous ruler of Israel, and he made war upon the neighboring tribes. In the war with Amalek, ch. (1 Samuel 14:48; 15:1-9) he disobeyed the prophetical command of Samuel, which called down the second curse, and the first distinct intimation of the transference of the kingdom to a rival. The rest of Saul’s life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together. [DAVID] In Saul’s better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness. (2 Samuel 19:24) But his acts of fierce, wild zeal increased. At last the monarchy itself broke down under the weakness of his head. The Philistines re-entered the country, and just before giving them battle Saul’s courage failed and he consulted one of the necromancers, the "Witch of Endor," who had escaped his persecution. At this distance of time it is impossible to determine the relative amount of fraud or of reality in the scene which follows, though the obvious meaning of the narrative itself tends to the hypothesis of some kind of apparition. ch. (2 Samuel 19:28) On hearing the denunciation which the apparition conveyed, Saul fell the whole length of his gigantic stature on the ground, and remained motionless till the woman and his servants forced him to eat. The next day the battle came on. The Israelites were driven up the side of Gilboa. The three sons of Saul were slain. Saul was wounded. According to one account, he fell upon his own sword, (1 Samuel 31:4) and died. The body on being found by the Philistines was stripped slid decapitated, and the headless trunk hung over the city walls, with those of his three sons. ch. (1 Samuel 31:9,10) The head was deposited (probably at Ashdod) in the temple of Dagon (1 Chronicles 10:10) The corpse was buried at Jabesh-gilead. (1 Samuel 31:13)
3. The Jewish name of St. Paul.

Definition

Paul was a leader of the early church who was sent by Jesus to take the good news to many other people groups.

• Paul was a Jew who was born in the Roman city of Tarsus, and was therefore also a Roman citizen.
• Paul was originally called by his Jewish name, Saul.
• Saul became a Jewish religious leader and arrested Jews who became Christians because he thought they were dishonoring God by believing in Jesus.
• Jesus revealed himself to Saul in a blinding light and told him to stop hurting Christians.
• Saul believed in Jesus and began teaching his fellow Jews about him.
• Later, God sent Saul to teach non-Jewish people about Jesus and started churches in different cities and provinces of the Roman empire. At this time he started being called by the Roman name “Paul.”
• Paul also wrote letters to encourage and teach Christians in the churches in these cities. Several of these letters are in the New Testament.

(Translation suggestions: How to Translate Names)

(See also: christian, jewish leaders, rome)

Bible References

• 1 Corinthians 1:3
• Acts 8:3
• Acts 9:26
• Acts 13:10
• Galatians 1:1
• Philemon 1:8

Examples from the Bible stories

• __45:6 A young man named Saul__ agreed with the people who killed Stephen and guarded their robes while they threw stones at him.
• __46:1 Saul__ was the young man who guarded the robes of the men who killed Stephen. He did not believe in Jesus, so he persecuted the believers.
• __46:2 While Saul was on his way to Damascus, a bright light from heaven shone all around him, and he fell to the ground. Saul heard someone say, “Saul! Saul__! Why do you persecute me?”
• __46:5 So Ananias went to Saul, placed his hands on him, and said, “Jesus who appeared to you on your way here, sent me to you so that you can regain your sight and be filled with the Holy Spirit.” Saul__ immediately was able to see again, and Ananias baptized him.
• __46:6 Right away, Saul__ began preaching to the Jews in Damascus, saying, “Jesus is the Son of God!”
• __46:9 Barnabas and Saul__ went there (Antioch) to teach these new believers more about Jesus and to strengthen the church.
• __47:1 As Saul traveled throughout the Roman Empire, he began to use his Roman name, “Paul__.”
• __47:14 Paul__ and other Christian leaders traveled to many cities, preaching and teaching people the good news about Jesus.

Word Data

• Strong’s: G39720, G45690