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the right reading, especially as it is to be found in some very ancient manuscripts, versions, and fathers; and it has accordingly been adopted in most of the recent critical editions of the Greek text. But this being the case, it necessarily follows that some more considerable interval of time than the immediate connection might indicate, occurred between the first preaching and the second, because the second preaching being to the Gentiles, it must have been subsequent to the conversion of Cornelius, who was, as we know, the first-fruits of the Gentiles.

Indeed, we may conceive that the tidings of this movement at Antioch might not have been received at Jerusalem with much favour, had not the church there been already satisfied as to the duty of preaching to the Gentiles, by the explanations which Peter had given in connection with the centurion's conversion.

Antioch being the metropolis of Syria, and one of the three1 greatest cities in the civilised world, the intelligence that the gospel had there been preached with signal success to the Gentiles, could not fail to awaken much attention at Jerusalem; and it was felt desirable that the interests of the cause of Christ, in a station so eminent, should be carefully watched, guarded, and reported on, by some persons in whom entire confidence could be placed. It does not seem that the Cyrenian and Cyprian brethren who had here taken the initiative were well known, if at all known, to the church at Jerusalem; and such entire confidence as would leave no room for misgiving as to their proceedings, may not at so great a distance have been entertained. To send an accredited apostolical agent to observe and aid the great work going on at that place, was therefore the wisest course that could be taken. Nor was the choice of the man for this important mission less wise. It was no other than Barnabas―himself a Hellenist, a Cyprian, and in all probability well acquainted with Antioch; and more than all that, a good man, and full of the Holy Ghost and of faith.' Such a man was exactly fitted for the highly responsible mission confided to him.

1 Rome, Alexandria, Antioch.

Barnabas on his arrival found much cause to approve of what the Hellenist brethren had done in preaching to the Gentiles, and he was well satisfied with the manner and spirit in which they had done it, and the results which had flowed from it. It was a good work that had been done; and he rejoiced in it, and laboured diligently to advance it, exhorting them all that with purpose of heart they would cleave to the Lord.'

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The work here was so great and important that Barnabas soon became anxious to secure the co-operation of his friend Saul, whom he supposed to be at his native city of Tarsus. He accordingly proceeded thither in search of him, and having at length found him-whether there or not, is not stated,—he brought him back to Antioch, and there they continued labouring together in the gospel cause for a whole year.

It was during this year, and at this place, that the believers in Christ came first to be distinguished by the name of CHRISTIANS.'

It has been much questioned by whom and with what views this name was given or assumed.

It does not seem that the name was spontaneously assumed by the disciples themselves. If that had been the case, we should probably have met with it frequently in the remainder of the history, as well as in the writings of the apostles. But we find that after, as before, they continued to be styled among themselves believers,' brethren,' 'saints,' ' disciples.' In the Acts the term 'Christian' occurs again only once (xxvi. 28), where King Agrippa says, 'Almost thou persuadest me to be a Christian.' And in the Epistles it is found only in 1 Peter iv., where, as in the instance just cited, it seems to be implied that the term was used by persons not themselves professing the religion of Jesus: If ye be reproached for the name of Christ, happy are ye' (verse 14); and, yet if any man suffer as a Christian, let him not be ashamed' (verse 16). This scanty use of the name hardly consists with the notion that it was assumed by the disciples, or even that it was very readily Neither was it likely that it was given them

adopted by them.

by the Jews. Christ' means the same as 'Messiah;' and the main point at issue between the believers and the Jews was, that the latter did not recognise Jesus as the Messiah. They were, therefore, less likely to call his followers by that name than by almost any other. Any name they could give would assuredly be one of contempt; and we know that their despiteful terms for the disciples were 'Galileans' (Acts ii. 7), and 'Nazarenes' (Acts xxiv. 5). The probability, therefore, remains, that the name of 'Christian' was first given to the disciples by the Gentiles of Antioch. This becomes the more likely when we consider that, through the labours of the two apostles with those of the Hellenist converts, the new religion was brought much under the notice of the Gentiles of that city, who would soon feel the want of a name by which to indicate its adherents without circumlocution. They would scarcely be able to appreciate the terms used among the believers themselves, being rather appellations than names; and the reproachful terms employed by the Jews, they were still less likely to know or understand. It was hence natural that they should devise a new designation; and what would more easily occur to them than one formed from the name which was so often heard from the lips of the disciples-the name, too, of Him who was understood to be the founder of the sect, and even the object of its worship?

It seems by no means clear that, as some have conceived, the name was in its origin despiteful, like the names of Lollard, Puritan, Quaker, Methodist, in modern times. But there is no doubt that it eventually became so in the mouths of the Gentiles, when, having been widely spread, it attracted more attention, and caused more alarm, from the manifest hostility of its principles to the prevalent ideas, usages, and system of heathendom.

The name was, however, a good name, and there was nothing in it to prevent the believers from eventually accepting it as a proper designation of their body.

Forty-sixth Week-Third Day.

SAUL IN CILICIA.—ACTS XI. 25, 26.

THE Course of the apostolical history having brought us into the region to which Saul had retired, and introduced him again to our notice, we naturally become desirous to know where he had been and what he had been doing since we parted from him last.

He then embarked at Cæsarea for Tarsus; and it is now to Tarsus that Barnabas goes to seek Saul, and it would seem to be at Tarsus that he found him. This would, at the first view, appear to imply that he had spent all the intervening time in his native city. It is probable that he did make some stay in Tarsus on his arrival. But we have already gathered from one of his own intimations, rightly understood, that he, during this time, laboured in Cilicia and Syria-doubtless in such parts of Syria, the northern parts, as bordered on Cilicia. It would seem, therefore, that he made Tarsus his headquarters, whence he made missionary excursions in various directions to neighbouring places, and to which he frequently returned. With this agrees the brief intimation of the proceedings of Barnabas. He went to Tarsus, not to fetch Saul or to confer with him, as certain of finding him there, but to seek him-as expecting that he should either find him at Tarsus, or learn at that place where he was. So it is not clear that he did find Saul there on his arrival; for it is said 'when he had found him,' implying that there was some delay in finding him, and suggesting that Saul was in fact absent when Barnabas reached Tarsus, but that he there ascertained where he was likely to find him, and either followed him or sent for him.

Still, as thus explained, Tarsus became the principal residence of Saul during this period; and the instructed imagination strives to realize the circumstances of his return to, and sojourn in, his native place-a man greatly changed. Once more we behold him in the home of his childhood; and it is

the last time that we are distinctly told of his being there. Now at length, if not before, we may be sure that he would come into active intercourse with the heathen philosophers of the place. During his residence at Tarsus a few years before, he was a Jew, and not only a Jew, but a Pharisee, and he looked on the Gentiles around him as outcasts from the favour of God. Now he was a Christian, and not only a Christian, but conscious of his mission as the apostle of the Gentiles. Therefore he would surely meet the philosophers, and prepare to argue with them on their own ground, as afterwards in the 'market' at Athens with the Epicureans' and the 'Stoics."1 Many of the Stoics of Tarsus were men of celebrity in the Roman empire; and now among these eminent sages, some of whom had been tutors of emperors, appeared one whose teaching was destined to survive when the Stoic philosophy should have perished, and whose words still instruct the rulers of every civilised nation. How far Saul's arguments may have had any success in these quarters we cannot even guess; but although certain salutary impressions, eventually productive of good, may have been made, the fact that the first-fruits of the Gentiles, in the person of Cornelius and his friends, had not yet probably been gathered in at Cæsarea, forbids us to suppose that any actual conversions among the Gentiles at Tarsus had been effected during at least the early part of Saul's residence there. And although he may not, until after that great event, have become fully aware of the breadth of his own commission as the apostle of the Gentiles, we cannot doubt that he was, during this time, preparing, whether consciously or not, for its high requirements and weighty duties. Among the Jews at Tarsus-in its synagogues-we cannot suppose that he was silent or unsuccessful. In his own family we may well imagine that some of those Christian 'kindred' whose names are handed down to us2-possibly his sister, the playmate of his childhood, and his sister's son, who afterwards saved his life -were at this time, by his exertions, gathered into the fold of Christ.

1 Acts xvii. 17, 18.

2 Rom. xvi. 7, 11. 3 Acts xxiii. 16-22.

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