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Journal articles on the topic 'Gospel of Barnabas'
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Rashid, Hafiz Abdul, and Habib ur Rehman. "U-11 Predictions About the Last Messenger Hazrat Muhammad (PBUH) & Gospel of Bernabas (Research & Analysis)." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 6, 2020): 169–82. http://dx.doi.org/10.53575/u11.v4.02(20).169-182.
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According to Islam, the Gospel is the name of the revelation of Allah Almighty which revealed on Jesus Christ (peace and blessings of Allaah be upon him), as stated in the Qur'an: و اتینه الانجیل We have given him the gospel. But to Christians, the gospel refers to the biography of Jesus as it is evident from the study of currently available Gospels.According to the Bible – Acts of the Apostels, Barnabas is one among the first three personalities who dedicated their lives to Christianity. There was a Gospel attributed to Barnabas, which was of great importance in the early days of Christianity. However, at a conference in Nicaea in 325 later, it was decided that all the Gospels in Hebrew were to be destroyed, the Gospel of Barnabas would be destroyed. The orders were issued but somehow it remained till the present time.The contents of this Gospel are closer to the Islamic teachings than the other available Gospels, so Muslim scholars liked it and disliked it by Christian scholars.
In this article, the Gospels and the evangelicals related to this Gospel are presented in an exploratory way to show the truth in the Christian world.
In this article presents the anecdotes and predictions related to the Prophet Muhammad (peace be upon him) written in Gospel of Barnabās in an exploratory manner so that the truth is revealed to the Christian world.
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Siahaan, Yosef Yunandow. "Injil Barnabas Dan Makna Pentingnya Dalam Studi Heresiologi." Journal Kerusso 6, no. 1 (April 1, 2021): 58–71. http://dx.doi.org/10.33856/kerusso.v6i1.192.
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The Portrait of Jesus in the Apocryphal Gospels often contradicts the Portrait of Jesus in the Canonical Gospels in the New Testament. For evangelical-orthodox Christianity, the canon of the Scriptures has been final, and has been endorsed at the Hippo and Carthage councils, however some Muslims always make the news that the Apocryphal Gospels, especially the Gospel of Barnabas, are the original Gospels, while the gospels accepted by Christians today is a false gospel. This interest is worth examining aside, looking into the texts of the Gospel of Barnabas insofar as they pertain to Biblical Teaching. This study will use a biblical approach to library research. Namely by looking at the texts in the Gospel of Barnabas and comparing them with the Bible text of the New Testament by doing a little exposition of some parts of the Bible. After all, the Bible is the primary source because it comes from direct eye witnesses and is only fifteen to sixty years apart from the time Jesus lived. The problem is that the Gospel of Barnabas has been mentioned in the Pseudo Gelasius I Decree which seems to support that the Gospel of Barnabas was written by the Apostle Barnabas during his lifetime. However, it is easy to trace that the Gospel of Barnabas contains many trivial errors that could not have been written by the Apostle Barnabas who had a Jewish background, living in the Palestinian-Israel area in the first century AD. Doing a study of the time of writing, writers, geographic and religious background, and language, if necessary the theological motive needs to be done in order to study the study of Heresiology or teachings that deviate from the truth of Evangelical-Orthodox Christianity.
Abstrak Indonesia
Potret Yesus dalam Injil-Injil Apokrif seringkali bertolak belakang dengan Potret Yesus dalam Injil-Injl Kanonik yang ada dalam Alkitab Perjanjian Baru. Bagi kekristenan yang Injili-ortodoks kanon Kitab suci telah bersifat final, dan telah disahkan pada konsili Hippo dan Kartago, Namun sebagian umat Islam selalu membuat berita bahwa Injil-injil Apokrif khususnya Injil Barnabas adalah Injil yang asli, sedangkan injil yang diterima orang Kristen saat ini adalah Injil yang palsu. Minat tersebut layak dikaji di samping, melihat ke dalam teks-teks Injil Barnabas sejauh itu bersinggungan dengan Ajaran Alkitab. Penelitian ini akan menggunakan pendekatan penelitian kepustakaan yang bersifat biblika. Yaitu dengan melihat teks-teks dalam Injil Barnabas dan membandingkan dengan teks Alkitab Perjanjian Baru dengan melakukan sedikit eksposisi dari beberapa bagian Alkitab. Bagaimanapun juga Alkitab adalah sumber primer karena berasal dari saksi mata langsung dan hanya berjarak lima belas hingga enam puluh tahun sejak Yesus hidup. Masalahnya Injil Barnabas pernah di sebut dalam Dekrit Pseudo Gelasius I yang tampaknya mendukung bahwa Injil Barnabas di tulis oleh Rasul Barnabas semasa hidupnya. Namun mudah saja di lacak bahwa Injil Barnabas mengandung banyak kesalahan-kesalahan sepele yang tidak mungkin di tulis oleh Rasul Barnabas yang berlatar belakang Yahudi, tinggal di daerah Palestina-Israel pada abad pertama Masehi. Melakukan kajian terhadap waktu penulisan, penulis, latar belakang geografi dan keagamaan, dan Bahasa, jika diperlukan motif teologisnya perlu dilakukan dalam rangka mempelajari studi Heresiologi atau ajaran-ajaran menyimpang dari kebenaran Injili-Ortodoks kekristenan.
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Panjaitan, Tutur Parade Tua. "Strategi Penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (October 31, 2022): 82–103. http://dx.doi.org/10.46305/im.v3i2.126.
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This research was conducted to determine the evangelistic strategies of Barnabas and Saul in Acts 13:4-12. Evangelism is an important topic in Christianity, given the duty the Jesus Christ left to his disciples in particular and to the church in general as written in the Bible. In principle, the gospel must be preached in order for people to believe. What was the evangelistic strategy of Barnabas and Saul in Acts 13:4-12? Using the exegesis or inductive method, the author worked on this study, after first observing the verses, then drawing conclusions based on the data and facts of the Bible found. According to church tradition, the author of Acts is the same as the author of luke's gospel, Luke. The background of verses is outlined in Acts 12:24-25 that the Gospel was preached to many people, then from Jerusalem Barnabas and Saul returned to Antioch, after completing the preaching of the Gospel. The context of this verses is the state of the Antiochian church which already had several ministers, namely prophets and teachers. The Holy Ghost commissioned Barnabas and Saul to spread the gospel. Eventually the Antiochian church released Barnabas and Saul to become missionaries, out of obedience to the commandments of the Holy Spirit. The evangelism strategies of Barnabas and Saul are: evangelism traveling to the cities, evangelism starting from those closest to you, evangelism in houses of worship, evangelism in private.AbstrakPenelitian ini dikerjakan untuk mengetahui strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12. Penginjilan merupakan topik yang penting dalam kekristenan, mengingat tugas yang ditinggalkan Yesus Kristus kepada murid-muridNya pada khususnya dan kepada gereja pada umumnya sebagaimana tertulis dalam Alkitab. Pada prinsipnya, Injil harus diberitakan agar orang menjadi percaya. Bagaimanakah strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12? Dengan metode eksegese atau induktif, penulis mengerjakan penelitian ini, setelah terlebih dahulu mengamati nas, kemudian menarik kesimpulan berdasarkan data dan fakta Alkitab yang ditemukan. Menurut tradisi gereja, penulis Kisah Para Rasul sama dengan penulis Injil Lukas yaitu Lukas. Latar belakang nas diuraikan dalam Kisah Para Rasul 12:24-25 bahwa Injil diberitakan kepada banyak orang, kemudian dari Yerusalem Barnabas dan Saulus pulang ke Antiokhia, setelah menyelesaikan pengabaran Injil. Konteks nas ini adalah keadaan jemaat Antiokhia yang sudah memiliki beberapa pelayan, yakni nabi dan pengajar. Roh Kudus menugaskan Barnabas dan Saulus untuk menyebarkan Injil. Akhirnya jemaat Antiokhia melepaskan Barnabas dan Saulus untuk menjadi misionaris, karena taat kepada perintah Roh Kudus. Strategi penginjilan Barnabas dan Saulus adalah: penginjilan keliling ke kota-kota, penginjilan dimulai dari orang-orang terdekat, penginjilan di rumah ibadah, penginjilan secara pribadi.
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Wiegers, Gerard A. "The Persistence of Mudejar Islam? Alonso de Luna (Muhammad Abū 'l- Āsī), the Lead Books, and the Gospel of Barnabas." Medieval Encounters 12, no. 3 (2006): 498–518. http://dx.doi.org/10.1163/157006706779166048.
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AbstractThis article deals with the origins of a famous group of Muslim texts, the so-called Gospel of Barnabas, a pseudoepigraphic piece of anti-Christian polemics in the form of a gospel, and the so-called Lead Books, found in Granada at the end of the sixteenth century. The authorship of these forgeries is controversial, but they seem to have their roots in medieval and renaissance mudejar and Morisco Spain. This essay situates the question of authorship against the background of the transition of mudejar to Morisco culture and deals with the Islamic names of some of those responsible for the texts: the Moriscos Alonso del Castillo (al-Jabbis), his son-in-law Miguel de Luna (al-Ukayhil), and their grandson and son Alonso de Luna (Muhammad Abū 'l- Āsī). New light is shed on the latter's travels to Rome and Istanbul and his Inquisition trial in 1618, as well as on his involvement in the Gospel of Barnabas and the Sacromonte Lead Book affairs.
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BOWMAN, John. "The Gospel of Barnabas and the Samaritans." Ancient Near Eastern Studies 30 (January 1, 1992): 20–33. http://dx.doi.org/10.2143/anes.30.0.525725.
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Zaluchu, Sonny Eli. "Analisis Kisah Para Rasul 15 Tentang Konflik Paulus dan Barnabas serta Kaitannya dengan Perpecahan Gereja." Kurios 4, no. 2 (October 31, 2018): 107. http://dx.doi.org/10.30995/kur.v4i2.83.
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AbstractThe separation of Paul and Barnabas in Acts 15 is often used as a ground of foundation for the occurrence of separation or precisely, division, in the church and ministry. This article attempts to review the root causes of the conflict between Paul and Barnabas as a reflection for the church in dealing with and managing conflict. The separation of Paul and Barnabas as a biblical foundation for supporting church division/service for the noble purpose of evangelism is not right and out of biblical paradigm. The ongoing conflict between Paul and Barnabas was not a conflict that gave rise to hostility, rivalry or an attitude of attack as the phenomenon commonly encountered in church or ministry. The separation of Paul and Barnabas is a strategic decision that results in expanding the range of the spread of the gospel of Christ.AbstrakPerpisahan Paulus dan Barnabas di dalam Kisah Para Rasul 15 sering menjadi alasan bagi terjadinya permisahan, atau tepatnya perpecahan, di dalam gereja dan pelayanan. Artikel ini mengulas akar masalah konflik Paulus dan Barnabas sebagai refleksi bagi gereja dalam menghadapi dan mengelola konflik yang mengarah pada perpecahan. Menggunakan perpisahan Paulus dan Barnabas sebagai patron alkitabiah untuk mendukung perpecahan gereja atau pelayanan dengan alasan demi pekabaran Injil, rasanya kuranglah tepat. Konflik yang berlangsung antara Paulus dan Barnabas bukanlah konflik yang melahirkan sikap permusuhan, persaingan atau sikap saling serang sebagaimana fenomena yang umum ditemui di dalam perpecahan gereja/pelayanan. Perpisahan Paulus dan Barnabas adalah sebuah keputusan strategis yang menghasilkan perluasan jangkauan penyebaran Injil Kristus.
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Schmid, Ulrich, and August den Hollander. "The Gospel of Barnabas, the Diatessaron, and Method." Vigiliae Christianae 61, no. 1 (2007): 1–20. http://dx.doi.org/10.1163/004260307x164458.
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AbstractSince the beginning of the 20th century research aiming at reconstructing Tatian's lost Gospel harmony Diatessaron utilizes a growing number of late 13-15 c. texts extant in various Western vernaculars for this purpose. As the most recent example Jan Joosten introduced the so-called Gospel of Barnabas, a composition perhaps as late as the 16th or 17th century as a potential source for readings of the Diatessaron (2nd c.). With special emphasis on methodological issues, this essay offers a detailed critique of Joosten's analysis as well as a general critique of that type of research as carried out by other scholars in the past.
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Joosten, J. "The Date and Provenance of the Gospel of Barnabas." Journal of Theological Studies 61, no. 1 (March 15, 2010): 200–215. http://dx.doi.org/10.1093/jts/flq010.
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McNeilus, Jack. "What Missiologists Should Know about the Gospel of Barnabas." Journal of Adventist Mission Studies 8, no. 2 (2012): 95–109. http://dx.doi.org/10.32597/jams/vol8/iss2/7/.
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Leirvik, Oddbjørn. "History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics." Studia Theologica - Nordic Journal of Theology 56, no. 1 (June 2002): 4–26. http://dx.doi.org/10.1080/003933802760115417.
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Patrisia Putri, Puput Puput, Ribka Wahyu Christiani, and Sarmauli. "The Parable of the Mustard Seed in the Gospel of Mark 4:30-34." Socio-Economic and Humanistic Aspects for Township and Industry 2, no. 2 (June 1, 2024): 244–53. http://dx.doi.org/10.59535/sehati.v2i2.287.
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This study explores the concept of the Kingdom of Allah through the parable of the mustard seed in Mark 4:30-34, illustrating its growth from small beginnings to greatness. Using a qualitative method, the research examines how Mark's Gospel emphasizes faith, hope, and transformation. The Kingdom of Allah, as described in Romans 14:17, is about righteousness, peace, and joy through the Holy Spirit, bestowed upon those who surrender to divine guidance. Mark, though not named in the Gospel, is traditionally recognized as its author. He grew up in Jerusalem and was part of the first generation of Christians, collaborating with Paul, Barnabas, and Peter. The parable of the mustard seed highlights the potential for significant growth from something seemingly insignificant. This metaphor teaches that small faith can become powerful with proper nurturing. The study suggests that this parable encourages developing faith, fostering inclusivity, and striving for sustainable personal and community growth. The message remains relevant today, inspiring individuals to cultivate their faith and contribute positively to their communities.
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Na, Kang-Yup. "The Conversion of Izates and Galatians 2:11-14." Horizons in Biblical Theology 27, no. 1 (2005): 56–78. http://dx.doi.org/10.1163/187122005x00103.
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AbstractBut when Cephas came to Antioch, I opposed him to his face because he stood self-condemned. For before certain people came from James, he used to eat with the Gentiles. After they came, however, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas in front of all of them, "If you, a Jew, live like a Gentile and not like a Jew, how is it that you force the Gentiles to become Jews?" (Galatians 2.11-14)
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Stasiak, Sławomir. "Wartość pracy w nauczaniu św. Pawła." Verbum Vitae 25 (June 1, 2014): 155–68. http://dx.doi.org/10.31743/vv.1573.
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Paul, when writing about work and the Gospel he preached, does not give a systematic lecture on this topic, however he recognizes their close relationship. Above all, he sees in work the source of livelihood. He decisively follows the norms elaborated in Judaism, not in the Greek world. Work is not an insult to a human being or a chore, at best, but it is a noble occupation that gives maintenance. The Apostle himself assumes this attitude (1 Cor 4:11-12). He is not the only example of preacher, who works with his own hands to maintain himself. Another one is Barnabas (1 Cor 9:6). He also encourages the faithful to have such an attitude (2 Thess 3:7-8). The Apostle, however, combines employment with the proclamation of the Gospel (1 Thess 2:9). The absolute priority in his missionary activity is to proclaim the Good News, which is called the work of God. The closest associates of the Apostle are also involved in the transmission of the message (1 Cor 16,10), and it is they who contribute to making the soil of Church fertile. The content of the Christian life is a practical application of the adopted Gospel, that is, doing good (Rom 2:10). As a specific example of his sorrow (2 Cor 7:10) Paul shows how such a condition can lead to conversion, which is the fruit of the adopted Gospel. Another result of the adoption and the new man creation is the avoidance of sins (Eph. 4.28 ). However, it is not the reason for boasting, because everything has to be done from the heart, as for the Lord (Col 3:23-24 ). The encouragement to work with your own hands still remains valid (1 Thess 4:11), because it stems from the faith in Jesus Christ. However, there is always a danger of abandoning work for various reasons and dealing with unnecessary things (2 Thess 3:11-12). Therefore, it is crucial to follow continuously the attitudes of our teachers of faith.
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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Deskripsi Serupa Seperti Kristus Sebagai Tujuan Pendidikan Karakter Kristen." ELEOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (July 31, 2021): 13–27. http://dx.doi.org/10.53814/eleos.v1i1.2.
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Abstract Many Christians never deal with God, but only deal with religion, church, and pastors. Although many Christians still feel they have dealt with God, thus making them Christians who do not experience God personally, and certainly do not experience the discipleship process. Through descriptive qualitative methods, it can be concluded that Christians should have the character of Christ according to the title Christian first appeared in Antioch which was assigned to students who learned the Gospel from Paul Barnabas for being followers of Jesus Christ. People who are in Christ must wear passion, spirit, and desire as Jesus wore so that the behavior of believers who call Christians behave like Christ. This must continue to be fought for because it cannot happen automatically, it takes a high and serious and consistent effort for a long time until the end to be found to be in Christ. Abstrak Banyak orang Kristen tidak pernah berurusan dengan Tuhan, tetapi hanya berurusan dengan agama, gereja, dan pendeta. Walaupun banyak orang Kristen tetap merasa sudah berurusan dengan Tuhan, sehingga menjadikannya orang Kristen yang tidak mengalami Tuhan secara pribadi, dan tentu tidak mengalami proses pemuridan. Melalui metode kualitatif deskritif dapat disimpulkan bahwa orang Kristen sudah seharusnya berkarakter Kristus sesuai sebutan Kristen pertama kali muncul di Antiokhia yang disematkan kepada murid-murid yang belajar Injil dari Paulus Barnabas karena menjadi pengikut Yesus Kristus. Orang yang ada di dalam Kristus haruslah mengenakan gairah, spirit, dan hasrat seperti yang Yesus kenakan agar perilaku orang percaya yang menyebut Kristen perilakunya seperti Kristus. Hal ini harus terus diperjuangkan karena tidak dapat terjadi secara otomatis, diperlukan usaha yang tinggi dan serius serta konsisten dalam waktu yang panjang sampai akhir agar didapati berkeadaan ada di dalam Kristus.
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Pulcini, Theodore. "In the Shadow of Mount Carmel: The collapse of the Latin East and the origins of the Gospel of Barnabas." Islam and Christian–Muslim Relations 12, no. 2 (April 2001): 191–209. http://dx.doi.org/10.1080/09596410120051773.
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Ride, Ahmad Rozy, and Abdul Kadir Riyadi. "AL-DAKHIL DALAM TAFSIR ILMI." TAJDID: Jurnal Ilmu Ushuluddin 21, no. 2 (December 30, 2022): 235–60. http://dx.doi.org/10.30631/tjd.v21i2.262.
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This study discusses Husein al-Dzahabi's criticism of dakhil in the interpretation of Tanthawi Jauhari, which in his interpretation, Tanthawi interprets many verses related to science (al-ayat al-Kauniyah) known by tafsir al-‘ilmi. Using the literature method (library research) and descriptive-qualitative approach, the author describes the data obtained from the book al-Tafsir wa al-Mufassirun and the book al-Jawahir fi Tafsir Al-Qur'an as well as relevant data. So it can be concluded that in his interpretation, Tanthawi takes a considerable portion of the interpretation of al-ayat al-kauniyah (scientific interpretation) and is interpreted briefly and not infrequently also includes hikayat (saga), which refers to the Gospel of Barnabas or riwayat whose origin cannot be accounted for, his interpretation is also considered too excessive and imposing in relating it to developing science. So that the results of the interpretation are not appropriate or out of the meaning of the verses, and in this context, Al-Qur'an is not an object of research but as evidence and reinforcement of existing scientific findings and as an explanation of the miracles of the Al-Qur'an which was revealed for every age. Penelitian ini membahas kritikan Husein al-Dzahabi tentang dakhil dalam penafsiran Tanthawi Jauhari yang mana dalam penafsirannya, Tanthawi banyak menafsirkan ayat-ayat yang memiliki kaitan dengan ilmu sains (al-ayat al-Kauniyah) yang dikenal dengan tafsir al-‘ilmi. Dengan mengggunkan metode kepustakaan (library research) dan pendekatan deskriptif-kualitatif, penulis memaparkan data yang diperoleh dari kitab al-Tafsir wa al-Mufassirun dan kitab al-Jawahir fi Tafsir Al-Qur’an serta data yang relevan. Maka dapat disimpulkan bahwa dalam penafsirannya, Tanthawi mengambil porsi yang sangat banyak atas penafsiran ayat al-kauniyah (tafsir ilmi) dan ditafsirkan secara singkat dan tidak jarang juga menyertakan hikayat yang merujuk kepada kitab Injil Barnabas atau periwayatan yang tidak dapat dipertanggungjawabkan asal-usulnya, penafsirannya juga dianggap terlalu berlebihan dan memaksakan dalam mengaitkannya dengan ilmu-ilmu sains. Sehingga menjadikan hasil penafsirannya tidak sesuai atau keluar dari maksud ayat-ayat tersebut dan dalam konteks ini Al-Qur'an bukan sebagai objek penelitian tetapi sebagai bukti dan penguat temuan ilmiah yang ada dan sebagai penjelasan tentang keajaiban dan kemukjizatan Al-Qur'an yang diturunkan untuk setiap zaman.
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Rugási, Gyula. "A mózesi Törvény értelmezése a Krisztus utáni 2. században." DÍKÉ 6, no. 1 (December 28, 2022): 114–29. http://dx.doi.org/10.15170/dike.2022.06.01.08.
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The extremely heterogeneous, and in many cases even contradictory nature of the interpretation of the Law by the 2nd Century Church Fathers accurately reflects the doctrinal and dogmatic diversity of the Church of the time, a diversity that could also be called ‘polypoikilia’ elegantly in the language of the Epistle of Ephesus. However, apart from exceptional cases, this interpretive elegance is very far from the method and approach of the Christian auctors of the period. This could rather be called a kind of ‘theological furor’, which is fuelled by one common erudition: the theological anti-Judaism that can be detected even among Jewish-Christian converts. However, other common features can be found as well, the most important of which are the following: 1. The Greek equivalent of the Old Testament Torah, the term Nomos taken from the Septuagint, means radically different things even to diaspora Jews who do not know Hebrew than to the Church Fathers coming from various cultural traditions, especially to those whose mother tongue is not Greek, and this applies to their education and schooling as well. 2. Not only Jesus’ masals (parables) related to the law, but also the earliest interpretations of the most important passages of the Pauline epistles (Romans, Galatians) are permeated by the completely incorrect way of thinking, which is based on the juxtaposition of law and faith, law and gospel. 3. As a consequence of Markion and the exegetical war fought with the Alexandrian Gnostics in the 2nd century, the Nomos loses its pneumatic character, which was still emphasized by Paul, and at best sinks back to a psychic level. 4. The most essential part of the Old Testament Law (at least in Exile, the most essential part), the halachic mitzvahs and provisions, becomes completely unintelligible to the Christian world. The study traces the causes and natural history of the above contradictions in the extant works of some key authors – the Shepard of Hermas, the Epistle of Barnabas, Melito of Sardis, St. Justin and others.
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Mutavhatsindi, Muthuphei A. "The preliminary urban missionary outreach of the apostle Paul as referred to in Acts 13�14." Verbum et Ecclesia 38, no. 1 (January 31, 2017). http://dx.doi.org/10.4102/ve.v38i1.1650.
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The objective of this article is to deal precisely and systematically with the preliminary urban missionary outreach of the apostle Paul as referred to the book of Acts, chapters 13�14. This article covers an ample spectrum of Paul�s mission work together with his companions. The book of Acts gives us a full exposition of the Holy Spirit as the primary agent of mission. The Holy Spirit led the church in Antioch of Syria in the dedication of Paul and Barnabas for their mission work which was specifically to the Gentiles as the Jews who were given the first preference rejected the Gospel (Ac 13:46). Christ in Acts 9:15 indicated his intention of choosing Paul as his chosen vessel to bear his name before the Gentiles, and kings, and the children of Israel, and this commission of Paul to the Gentiles was also referred to in Acts 22:21. The result of the apostles� propagation of the Word of God was that many Gentile people from different cities repented and became Christians. Although the apostles encountered many challenges and opposition, their initial campaign ended in a good mode, as they experienced the wonderful works of God to the Gentiles as God had opened a door of faith (salvation) among the Gentiles.Intradisciplinary and/or interdisciplinary implications: This article deals with missiological issues as it refers to Paul, who together with his crew encountered many challenges in their mission work like an opposition, expulsion, exaltation, stoning and so on. Even though they faced those challenges, they did not evacuate their responsibility of propagating the Word of God in different metropolitan areas. Thus where the element of �perseverance of the saints� of the Reformed Dogmatics comes in.