THE END.
FOOTNOTES:
[1] See this portion of Baur's theory refuted in Dr. Salmon's Introduction to the New Testament, ch. xviii., p. 335, 4th ed., where the writer admits a certain parallelism between the history of SS. Peter and Paul in the Acts, but denies that it was an invented parallelism. He remarks on the next page, "What I think proves decisively that the making a parallel between St. Peter and St. Paul was not an idea present to the author's mind is the absence of the natural climax of such a parallel—the story of the martyrdom of both the Apostles.... If the object of the author of the Acts had been what has been supposed, it is scarcely credible that he could have missed so obvious an opportunity of bringing his book to its most worthy conclusion, by telling how the two servants of Christ—all previous differences, if there had been any, reconciled and forgotten—joined in witnessing a good confession before the tyrant emperor, and encouraged each other in steadfastness in endurance to the end."
[2] The tradition mentioned by St. Jerome is not the only one which deals with the early life of St. Paul. Another very learned writer of the same, or perhaps we should rather say of a still earlier, period was St. Epiphanius, the historian of Heresies and bishop of Constantia, or Salamis, in Cyprus. He wrote a great work describing the various heresies which had sprung up in the Church, containing much valuable information which his research and early date enabled him to incorporate in his pages. He describes, amongst others, the Ebionites, telling us of their hostility to St. Paul and of the charges they brought against him. The Ebionites denied that he was a Jew at all. The words of Epiphanius are "They say that he was a Greek, and sprung from the Gentiles, and then afterwards became a proselyte," in opposition to which he quotes the Apostle's own words in Phil. iii. 5 and in 2 Cor. xi. 22. Epiphanius then proceeds to explain how St. Paul might have been born in Tarsus and yet have been a Jew by nation, because that, under Antiochus Epiphanes and at other times, vast numbers of the Jews had been dispersed as captives among the Gentiles. See Epiphanius, in Corpus Hæreseologicum, Ed. Oehler, vol. ii., p. 283. Berlin, 1859. This is a good instance how the Jewish hostility, which pursued St. Paul through life, had not quite died out three centuries later. Epiphanius was born about A.D. 310. He wrote his work on Early Heresies about A.D. 375, calling it Panarion, or, as he himself explains in his introductory epistle, the Medicine Chest, full of remedies against the bite of the Old Serpent. Epiphanius must have had a great store of early literature at his command which has now completely perished. See a long and critical account of him and his writings, written by Dr. R. A. Lipsius, in the Dict. Christ. Biog., vol. ii.
[3] See 2 Tim. i. 5, and iii. 14, 15. It is evident that St. Paul's language implies an acquaintance with Timothy's family of very long standing.
[4] Schœttgen's Hor. Hebr., vol. i., p. 89; Lewin's St. Paul, vol. i., p. 7.
[5] Josephus, Antiqq., XVIII., ix., 1, says of certain Jews of Babylon, "Now there were two men, Asineus and Anileus, brethren to one another. They were destitute of a father, and their mother put them to learn the art of weaving curtains, it not being esteemed a disgrace among them for men to be weavers of cloth." Then we find in the New Testament Simon of Joppa was a tanner, Aquila a tentmaker, the apostles fishermen, and our Lord a carpenter. See a long note on this subject by Mr. Lewin in his Life of St. Paul, vol. i., p. 8. Massutius, a Jesuit commentator on St. Paul's life, lib. i., cap. iii., notices that Charlemagne, according to his biographer Eginhard, would have his sons and daughters taught some mechanical trade.
[6] See Acts xvii. 28; Titus i. 12; 1 Cor. xv. 33.
[7] See an article on "Greek the Language of Galilee in the time of Christ," by the Rev. Dr. Abbott, Professor of Hebrew in the University of Dublin, in his Essays chiefly on the Original Texts of the Old and New Testaments. London, 1891.
[8] Basnage, in his History of the Jews, translated by Thomas Taylor, Book III., ch. vi., p. 168 (London, 1708), states, "It is agreed by the generality of Jewish and Christian doctors that the Talmud was completed in the 505th year of the Christian Æra." Cf. Serarius, De Rabbinis, Lib. I., c. ix., p. 251; Bartolocci, Bibl. Rabbin., t. i., p. 488, t. iii., p. 359; Morinus, Exerc. Bibl., Lib. II., ex. 6, c. ii. and iii., p. 294. Schaff's Encyclopædia of Historical Theology, vol. iii., pp. 2292-96, has a good article on the Talmud, giving a long list of authorities to which reference may be made by any one interested in this subject.