instances perverted the meaning of the scriptures; and by their traditions made void the commandments of God. But in general the true sense of the scriptures seems to have been preserved among the Jews by these traditionary explications, as may be understood from the following well known facts:-1. The apostles, especially Paul, in reasoning with the Jews, always proved the doctrines of the gospel by quotations out of the writings of Moses and the prophets. But these quotations would have been no proofs at all of the gospel doctrines, at least to the Jews, unless the sense put upon them by the apostles, which was their real meaning, had been the sense generally put upon them by the Jews.-2. It was owing to the knowledge which they had of the true meaning of the writings of Moses and the prophets, that some of the more learned Jews believed on Jesus: Such as Nicodemus, Joseph of Arimathea, and that great company of the priests who were obedient to the faith, Acts vi. 7.-3. Gamaliel, Saul's master, from his great knowledge of the scriptures, seems to have thought well of the apostles, and of their doctrines, as is plain from the counsel which he gave to his brethren of the Sanhedrim, Acts v. 38. And now, I say unto you, Refrain from these men, and let them alone; for if this counsel, or this work, be of men, it will come to nought. 39. But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God.'-How perfectly Saul was educated in the knowledge of the law of the Fathers, we learn from himself, Acts xxii. 3. Born in Tarsus in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers; and was zealous towards God, as ye all are this day.' And of his proficiency in that kind of learning he says, Gal. i. 14. And profited in Judaism above many my equals in mine own nation, being more exceedingly zealous of the traditions of the fathers.'

Saul's parents completed his education, by having him taught the art of tent-making, Acts xviii. 3. In this they followed the manners of the Jews, with whom it was customary to teach the youth of the highest birth some mechanical employment, whereby, in cases of necessity, they might maintain themselves without being burdensome to others. The benefit which Saul derived from this branch of his education while he preached the gospel, will be seen afterwards.

In what year of his age Saul came to Jerusalem, and how long he continued under the tuition of Gamaliel, is not known But from his saying, that he spent his youth among his own nation at Jerusalem,' Acts xxvi. 4. it may be conjectured that he came thither early in life. And seeing, in his epistle to Philemon, which is thought to have been written A. n. 62, he calls himself Paul the aged, we cannot be much mistaken in supposing that he was then about 60 years old; and that when our Lord began his public ministry he was in the 26th year of his age. Wherefore, having finished his studies, we may suppose that he then professed himself a Pharisee; of which sect also his father was, Acts xxiii. 6.--Farther, seeing our Lord, in the course of his ministry, attracted the attention of the whole Jewish nation, it is probable Saul's zeal for the institutions of his fathers prompted him to join such of his sect as followed Jesus with an intention to find matter of accusation against him. And when he was tried, condemned, and put to death, for

calling himself Christ the Son of the Blessed, this zealous young man may have been present. So that, having often seen Jesus, he could know whether he who ap peared to him on the road to Damascus, was really the person whom the rulers at Jerusalem had put to death, or only an impostor who personated him. However, if any one calls this conjecture in question, I will not dispute it with him.

What we certainly know from the sacred history is, that when Christ's resurrection from the dead was published in Jerusalem, the rulers were greatly offended with the preachers of that miracle; and the rather, because they urged it as a proof that Jesus, whom God had raised from the dead, was THE CHRIST, and that he had been put to death unjustly.-Wherefore the rulers stirred up some of the most zealous members of the foreign synagogues in Jerusalem (Proofs and Illustrations, No. I.) to oppose them. And these zealots happening to hear Stephen, one of the seven deacons, preach, disputed with him. But, Acts vi. 10. They were not able to resist the wisdom and the spirit by which he spake. 11. Then they suborned men, which said,' in the hearing of the multitude before whom they disputed, and in private to the elders and scribes, We have heard him speak blasphemous words against Moses and God. 12. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council. 13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place and the law. 14. For we have heard him say, that this Jesus of Nazareth,' whom ye put to death as a deceiver, shall destroy this place, and shall change the customs which Moses delivered us.' While the witnesses thus bare testimony against Stephen, 15. All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.' It seems his face shone with a glory like that which beamed from Moses's face when he came down from the mount. This miraculous testimony from God the council beheld all the while Stephen spake in his own defence; and from it they might have concluded, that the things which he spake were agreeable to God. Nevertheless, when they heard them, being cut to the heart, they gnashed on him with their teeth' through rage. But Stephen was miraculously supported by a sight of the glory of God, and of Jesus standing on the right hand of God;' and being exceedingly affected with the sight, he told it to the council. But they stopped their ears, as afraid to hear things blasphemous, and ran upon him with one accord, and cast him out of the city, and stoned him to death, calling upon God, and saying, Lord Jesus, (for he now saw him), receive my spirit.'

In executions of this kind, it was usual for those who had borne witness against the criminal to cast the first stone. And for that purpose they put off their upper garments, and gave them to be kept by persons equally hearty in the prosecution with themselves. At the stoning of Stephen, the witnesses laid their clothes at the feet of our Saul; by which he is pointed out as consenting to the condemnation and punishment of that blessed martyr, Acts xxii. 20.

Stephen, in his defence, having boldly asserted before the council that Jesus was the Just One, or Christ; and that they were his betrayers and murderers ; also, having called them a stiff-necked and uncircumcised generation, whose fathers persecuted the prophets, and slew them which shewed before of the coming of the Just One, and who by no means observed the law of which they pretended to be so zealous; all the council were enraged, and carried on the persecution against the church, after Stephen's death, with the utmost severity, intending utterly to extirpate the whole sect. Acts viii. 1. And at

that time there was a great persecution against the church that was at Jerusalem; and they were all scattered abroad,' the preachers and the chief brethren were scattered abroad, 'throughout the regions of Judea and Samaria, except the apostles.'-One of the main instruments in this persecution was our Saul; 3. Who made havock of the church, entering into every house' where the disciples assembled for the worship of God, and haling men and women, committed them to prison.' It seems the chief priests had given him a commission to search them out, and imprison them, that they might be punished. So he tells us himself, Acts xxvi. 10. Which thing I also did at Jerusalem; and many of the saints did I shut up in prison, having received authority from the chief priests.' -The same thing he affirmed in the hearing of the multitude, Acts xxii. 4. I persecuted this way unto death, binding and delivering into prison both men and women.' The Jews were now at liberty to put the disciples to death, because, between the removal of Pontius Pilate and the accession of Herod Agrippa, in the second year of the Emperor Claudius, who gave him all the dominions of his grandfather Herod the Great, there was no Procurator in Judea to restrain their intemperate zeal.

In employing Saul as the instrument of their malice against the saints, the rulers did not make a wrong choice. For though he had received abundance of Jewish literature from his master Gamaliel, he had acquired nothing of his moderation; but executed his commission with such severity, that the disciples were forced to take shelter in foreign cities. But even there they did not long remain in safety; for, Acts ix. 1. 'Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high-priest; 2. And desired of him letters to Damascus, to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.' It seems the synagogues in foreign parts had a jurisdiction over their own members, (No. II.), in the exercise of which they were sometimes directed, as on this occasion, by the highpriest and council at Jerusalem. At this time there were several synagogues in Damascus; so that it was full of Jews; and many of them had embraced the gospel. Wherefore, although Damascus was at a great distance from Jerusalem, Saul resolved to go thither with his new commission from the high-priest; and, being joined by assistants equally bigoted and furious with himself, the news of their coming reached Damascus before they arrived, and greatly terrified the saints, Acts ix. 14. 21.

But when this company of persecutors, full of wrath against the disciples, drew nigh to the city, the Lord Jesus appeared to Saul from heaven, surrounded with a light inexpressibly resplendent, which was seen also by Saul's companions: Acts ix. 3. And as he journeyed he came near Damascus, and suddenly there shined round him a light from heaven.' Saul himself, giving an account of this circumstance to Agrippa, says, Acts xxvi. 13. At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.' Luke proceeds thus: 4. And he fell to the earth.' But Saul himself, in relating this circumstance, says, Acts xxvi. 14. And when we were all fallen to the earth;'they all fell prostrate, from fear or reverence, supposing the supernatural light which they saw to be an indication of the appearance of some divine person;-'I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me?' By speaking thus, Jesus declared that he considered whatever was done to his people as done to himself. Acts ix. 5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: It is hard for thee to kick against the pricks.' Thou wilt find it hard

for thee to accomplish thy malicious designs against me. In the account which Saul gave of this conversation to Agrippa, he says, that after speaking the words last mentioned, Jesus ordered him to rise and stand upon his feet. Acts xxvi. 15. I am Jesus whom thou persecutest. 16. But rise and stand upon thy feet.' Jesus intended that Saul should see him, and be convinced that the person who now spake to him was Jesus of Nazareth, whom the priests had crucified at Jerusalem; and that he was really risen from the dead, as his disciples affirmed. We must therefore believe, that, in obedience to this order, Saul arose from the earth, and with his bodily eyes beheld Jesus standing in the way before him, (No. III.) But being unable to bear the dazzling splendour of his appearance, he fell to the earth a second time; or, he may have put himself into that posture, as worshipping Jesus, whom he now knew to be Christ the Son of God, Acts ix. 20. While in this humble posture, Acts ix. 6. 'he, trembling and astonished, said, Lord, what wilt thou have me to do?' By professing a willingness to do whatever Jesus should command him, Saul declared that he had now altered his opinion of Jesus of Nazareth, and had laid aside his enmity against his disciples.-Luke has related none of the things which on this occasion Jesus said to Saul, except that he was to go into the city, and there it should be told him what he was to do; so that, from his account of the matter, we could not have understood that Saul at this time was made an apostle by Christ, and commissioned to preach to the Gentiles. But Saul himself hath supplied that defect; for he told Agrippa, that when Jesus ordered him to rise and stand upon his feet, he added, Acts xxvi. 16. I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17. Delivering thee from the people of the Jews, and from the Gentiles, unto whom I now send thee, 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith which is in me.' Having thus spoken, he added, as Luke informs us, Acts ix. 6. Arise and go into the city, and it shall be told thee what thou must do. 7. And the men which journeyed with him stood speechless, (axxuvres μ The ans) hearing indeed his voice, but seeing no man.'* They heard Saul's voice, but did not see the person to whom he spake. 8.' And Saul arose from the earth; and when his eyes were opened, he saw no man.' Saul having looked steadfastly on Jesus, before he fell to the ground the second time, was struck blind by the brightness of his appearance. So he says, Acts xxii. 11. When I could not see for the glory of that light.' But his companions, lying all the while with their faces towards the earth, did not see Jesus; so that their eye-sight remaining, Acts ix. 8. 'they led Saul by the hand, and brought him to Damascus,' to the house of one Judas, ver. 11. with whom it seems they were acquainted. Here Saul abode three days absolutely blind, without either eating or drinking, ver. 9.—If Saul's companions, by what had happened and by what he told them, were induced to alter their faith concerning Jesus of Nazareth, they would remain with Saul, to assist and comfort him in his disconsolate state: But if they continued in their former persuasion, 'Hearing indeed his voice, but seeing no man.'-This transla tion removes the difficulty arising from Saul's account of the matter to the council, Acts xxii. 9. And they that were with me saw in deed the light, and were afraid, but they heard not the voice of him that spake to me.' Or this supposition may be removed by translat ing oux xove, they understood not the voice of him that spake to me;' so xovy is used 1 Cor. xv. 2.-The same thing happened when a voice came to our Lord from the Father, John xii. 29. the people that stood by heard the voice, but not understanding what

was spoken, said it thundered.

they would return to Jerusalem, and inform the highpriest and council of what had happened.

Saul's long-continued fast was a natural expression of his bitter grief for having persecuted the disciples of Jesus. With fasting he joined fervent and often-repeated prayer, perhaps to Jesus; in which he made unfeigned confession of his sin in persecuting him, and earnest supplication for pardon all which being certain signs of his repentance, they were mentioned by Christ himself as such, Acts ix. 11.-During his three days' blindness and fasting, Saul was instructed by visions and revelations from the Lord, agreeably to what was promised him, "That in Damascus it should be told him what he was to do.' One vision of this kind is expressly mentioned, in which the restoration of his sight by Ananias was foretold to him, while perhaps he was praying for that very blessing:-Acts ix. 12. And hath seen a man named Ananias coming in and putting his hand on him, that he might receive his sight.'

This Ananias, before his conversion to Christianity, had lived so conformably to the law, that he was much esteemed by all the Jews who dwelt in Damascus, Acts xxii. 12. And after his conversion, his piety being equally conspicuous, he was a person of great note among the brethren also. To him Jesus appeared in a vision, on the third day of Saul's fast, and ordered him to go into the house of Judas, and inquire for Saul of Tarsus; of whom he needed no longer be afraid, because he was spending his time in prayer for the pardon of his sin in persecuting the saints; and because Ananias himself had been shewn to him in a vision as sent to cure his sight. Wherefore Ananias, laying aside his fears, went forth with into the house of Judas, Acts ix. 17. And putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. (No. IV.) 18. And immediately there fell from his eyes, as if it had been scales. And he received sight forthwith, and arose, and was baptized,' in token of his faith, and repentance, and pardon. And since Ananias told him he was sent that he might both receive his sight and be filled with the Holy Ghost, we may believe that after his baptism the Holy Ghost fell upon him in some visible manner, as upon the other apostles at the first; so that Saul was 'in nothing inferior to the very greatest apostles,' 2 Cor. xi. 5. For, as we shall see afterwards, he enjoyed the inspiration of the Spirit, the power of working miracles, the discerning of spirits, and the gift of tongues, in as ample a manner as any of the apostles; by all which he was not only fitted for being an apostle of Christ, but plainly declared to be so.

The miraculous restoration of Saul's sight, his baptism, and the descent of the Holy Ghost upon him, being undoubted pledges of his pardon and reconciliation with Christ, he put an end to his long fast, and was comforted. Acts ix. 19. And when he had received meat, he was strengthened.' He received his bodily strength, which had been impaired by his long fast, as well as by what had happened to him in the way.

In this miraculous manner was Saul, in the very height of his rage against the saints, converted, and made an apostle of Jesus Christ, and called to preach that very faith which he had been so zealous to destroy.

The choice of Saul to be an apostle, was proper on many accounts. For, in the first place, his conversion added great lustre to the evidences of Christ's resurrection from the dead. Saul had persecuted all who preached that miracle. Wherefore, when he himself went over to the persecuted party, and published Christ's resurrection with greater earnestness and diligence than

any of them, every impartial person must have been sensible, that such an alteration of sentiment and conduct in a person of Saul's good sense, and learning, and zeal, and that at the very time he was breathing out threatenings and slaughter against the disciples of the Lord, could not possibly have happened, unless he had actually received that unquestionable evidence of Christ's resurrection from the dead, which he affirmed had been given him by Christ's appearing to him personally in the body as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus in the body might seem to many an improbable story. Yet as, by the miracles which Saul performed, he gave convincing proofs that Christ had bestowed on him the gift of the Holy Ghost, no reasonable person, after that, could doubt of his having appeared to him, as Saul constantly affirmed.

Secondly, Saul possessed every natural qualification necessary to the successful discharge of the difficult work of an apostle of Jesus Christ. He was a person of an excellent understanding, whereby he was able to judge rightly of matters. He was remarkable for his address in managing the humours of those with whom he had to do. His courage was such as enabled him to face the greatest dangers; his industry in prosecuting the most laborious and difficult enterprises, was wearied; and his patience was equal to his industry, fitting him to bear the heaviest sufferings, however long continued. On all which accounts, there was perhaps no Jew of his age better qualified by nature for undertaking those long journeys, and for enduring those hardships and persecutions, which the Christian preachers were obliged to undergo in propagating the gospel.

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Thirdly, Saul's moral character was such as brought no discredit upon the office to which he was now chosen. From his youth up, he had been remarkable for purity of manners, and zeal for the interest of truth and virtue. It is true, when he came of an age fit to engage in affairs, his zeal hurried him too far, when it led him to persecute the Christians; but the prejudices of his education, and the example of his brethren of the sect of the Pharisees, had so blinded him, that he believed Jesus to be an impostor, and thought himself bound to put his disciples to death: Acts xxvi. 9. I verily thought I ought to do many things contrary to the name of Jesus of Nazareth.' Wherefore, having acted in this manner from principle, he could safely tell the Jewish council, many of whom knew his doings against the saints, Acts xxiii. 1. 'I have lived in all good conscience before God unto this day.' Nay, he could say to Timothy, i. 13. I obtained mercy, because I did it ignorantly in unbelief.' Saul's general conduct having thus been all along irreproachable, he was able to execute his new office with all that dignity and weight which results from excellence of character.

Fourthly, Since the gospel was to be offered, both to the Jews and to the Gentiles, as a revelation from the same God who had spoken to the Jews by the prophets, it was necessary that it should be preached to both by such a person as Saul, who, being of the Jewish nation, and thoroughly educated in the knowledge of their sacred writings under Gamaliel, the most noted doctor of his time, was, by his great talents and education, as well as by his inspiration, qualified to convince both Jews and Gentiles, that the things done, and taught, and suffered by Jesus, were all foretold in these writings, and had happened exactly as they were foretold. So that, in this method of offering the gospel to the world, all were made

sensible that it did not destroy the law and the prophets,

but fulfil them.

Thus it appears that Saul was truly what Jesus termed him, Acts ix. 15. A chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.'

Luke has not mentioned any date by which we can with certainty fix either Saul's age at his conversion, or the particular year in which that remarkable event happened; nevertheless, from such circumstances taken notice of in the history, learned men have gathered that it happened in the end of a. D. 36, or in the beginning of A. D. 37, when Saul was about 34 years of age. See No. V. and No. VII.

CHAP. II.-The History of Saul, from his Conversion to his Departure from Antioch to preach the Gospel to the idolatrous Gentiles.

THE supernatural brightness of the light which issued from the body of Jesus, and which struck Saul blind; the visions and revelations made to him during his blindness; the miraculous restoration of his sight by Ananias, whom Jesus sent to him for that purpose; and the descent of the Holy Ghost upon him, in the plenitude of his gifts-produced in Saul's mind such a full conviction as left him no room to doubt that Jesus of Nazareth had really appeared to him, and that he was the Christ; and, at the same time, banished all hesitation with respect to the cause he was now called to maintain. He therefore resolved to spend his life in the service of Christ. In the prosecution of this resolution he had no occasion to converse with any person, because, according to Christ's promise, it was told him in Damascus what he was to do. Accordingly, Gal. i. 16. He did not converse with flesh and blood, neither did he go up to Jerusalem to them who were apostles before him,' to be instructed in the Christian doctrine, or to be confirmed in his new office; but, Acts ix. 20. 'Straightway he preached Christ in their synagogues, (No. VI.) that he is the Son of God,' foretold Psalm ii. 7.-Acts ix. 21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound to the chief priests?'

Soon after this Saul went into Arabia, (Gal. i. 17.) where there were few Christians, and none of them of any note. This course, we may believe, he took by the direction of Christ, who sent him into that country, to instruct him in the duties of his office, and in the doctrines of the gospel, by immediate revelation. The truth is, now that the Lord Jesus was gone to heaven, this was the only proper method of training an apostle. For if the ministry of men had been used in instructing Saul, he would have been considered as an apostle of men, and on that account might have been reckoned inferior to the other apostles, who were all instructed by Christ himself. In Arabia, therefore, Saul continued more than two years; and during all that time employed himself in studying the Jewish scriptures more carefully than ever, by the help of the new lights which had been bestowed on him, and in searching into the true nature of the law of Moses, and in attending to such revelations as Christ was pleased to make to him. And having, by these revelations, acquired a complete knowledge of all Christ's doctrines, sayings, miracles, sufferings, resurrection, and ascension, and of the design both of the law and of the

In affirming that Saul had the whole history of our Lord, and of his ministry, communicated to him by revelation, I am supported by Saul himself, who tells us, 1 Cor. xi. 23. that he received the institution of the Lord's supper, and the words of institution, from

gospel, and of the confirmation which the gospel derives from the writings of Moses and the prophets, he returned to Damascus a well-instructed apostle of Christ, and there entered on the stated execution of his apostolical office, (No. XI.)—Acts ix. 22. But Saul increased the more in strength.' His natural abilities and his gifts as an apostle increased after his return from Arabia, not only by the revelations which had been there made to him, but now by continual exercise; so that through his knowledge of the scriptures, and by the assistance of the Spirit, and by the power of his eloquence, 22. he confounded the Jews which dwelt in Damascus, proving that this is the very Christ,' or the great personage foretold in the second Psalm. 23. And after that many days were fulfilled, the Jews took counsel to kill him:' and, in prosecution of their malicious design, they applied to the governor of Damascus, under Aretas the king: and he, in compliance with their request, guarded the city so strictly that the disciples were obliged to let their new preacher down by the wall, through a window, in a basket: 2 Cor. xi. 32. See also Acts ix. 25.

Saul having thus escaped with his life, set out for Jerusalem to see the apostle Peter, (Gal. i. 18.), of whom, no doubt, he had heard a great deal since his conversion. And in the different towns through which he passed, he preached Jesus that he is the Christ, as he had done at Damascus. And being come to Jerusalem, Acts ix. 26. he assayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple.' But Barnabas, who may be supposed to have learned Paul's conversion from Ananias and the brethren of Damascus, 'brought him to the apostles,' Acts ix. 27. ; that is, to Peter and James, for other of the apostles saw he none, (Gal. i. 19.); and declared to them how he had seen the Lord in the way, and how he had preached boldly at Damascus.' After this, the disciples willingly received him.' But he abode in Jerusalem only fifteen days, during which he lodged with Peter: and then went forth to Tarsus, as we shall see immediately. So that he was personally unknown to the churches of Judea (Gal. i. 22.) for some time.

On one or other of the fifteen days which Saul now spent in Jerusalem, happening to pray in the temple, he fell into a trance, or ecstasy, in which the whole senses of his body being suspended, the impressions which his soul then received were made by the immediate operation of God. In this trance, Saul had a vision of the Lord, who ordered him to leave Jerusalem quickly, Acts xxii. 18. For they will not receive thy testimony concerning me.' But Saul, unwilling to depart, replied, 19. Lord, they know that I imprisoned and beat in every synagogue then that believed on thee. 20. And when the blood of thy martyr Stephen was shed, I also was standing by and consenting to his death, and kept the raiment of them that slew him.' It seems Saul thought his change of sentiment and conduct, not well known to the Jews at Jerusalem, would certainly induce them to receive his testimony concerning Christ's having appeared to him by the way, because no other rational account could be given of his espousing that cause which formerly he had persecuted with such fury. But Jesus having called him to a different work, answered, 21. Depart, for I will send thee far hence unto the Gentiles.'-Besides, there was a particular reason for Saul's leaving Jerusalem quickly Christ; and, 1 Cor. xv. 3. that he 'received from the Lord, that Christ died for our sins, according to the scriptures; and that he arose from the dead on the third day, according to the scripture.'-How fully Saul was instructed in the things which concern the Lord Jesus, may be known from this, that he has mentioned a saying of Christ (Acts xx. 25.) which none of the evangelists have recorded, and an appearance of Christ after his resurrection to James alone, not mentioned by them. Besides, in Paul's epistles, there are many allusions to things done and said by Christ which he could know only by particular revelation.

at this time, Acts ix. 29. Having spoken boldly in the name of the Lord Jesus, and disputed against (Exams) the Hellenists, the very persons with whom formerly he had joined in persecuting Stephen, they went about to slay him. 30. Which when the brethren knew, they brought him down to Cæsarea, and sent him forth to Tarsus,' thinking that in his native city he might preach the gospel to the Jews, with more success and less hazard than in Judea. After Saul's departure for Tarsus, 31. the churches throughout all Judea, and Samaria, and Galilee, had rest and were edified; and, walking in the fear of the Holy Ghost, were multiplied.'

Thus was Saul in his turn driven out of Judea by the rage of the Hellenists or unbelieving Jews, who had come to Jerusalem from the provinces, and who were called Hellenists, probably because they used the Greek translation of the scriptures in their synagogues. These men, whose zeal for the institutions of Moses had brought them up to Jerusalem, were so offended at Paul for preaching Jesus, that they resolved to kill him; being set on by the rulers also, who could not bear that one whom they themselves had employed to persecute the saints, should go over to the persecuted party, and become a zealous preacher of the faith which they had commissioned him to destroy. But the persecution which now befell Saul, instead of hurting the cause in which he was engaged, greatly advanced it, by giving him an opportunity of preaching the Lord Jesus in foreign parts.

That Saul actually preached to the Jews and Proselytes in Syria and Cilicia at this time, may be gathered from his epistle to the Galatians, where, after relating his going from Jerusalem into the region of Syria and Cilicia, he adds, i. 22. And was unknown by face to the churches of Judea, which were in Christ; 23. (Mcvoy de ancucytes) Only they heard, That he which persecuted us in times past, now preacheth the faith which once he destroyed: That is, during Saul's abode in Cilicia, the churches of Judea heard that he was preaching the faith of Christ. Wherefore, in Cilicia particularly, Saul now founded those churches to which afterwards the council of Jerusalem addressed their decree, and which are said to have been confirmed by Paul and Silas, in the journey which they made through Syria and Cilicia after the council, Acts xv. 41.

While Saul was now in Cilicia, he had those visions and revelations of the Lord (No. VII.) of which he speaks 2 Cor. xii. 1.; being caught up into the third heaven, even unto paradise, where he heard and saw things which it was not possible for him to utter, but which were made known to him in this miraculous manner, to encourage him in the dangerous work of preaching the gospel to the Gentiles, whereunto Christ had called him. Nevertheless, on that occasion, lest he should have been exalted above measure through the abundance of the revelations, there was given to him a thorn in the flesh, the messenger of Satan to buffet him.' This in all probability is what he calls, Gal. iv. 13. his infirmity of the flesh; and, 14. his temptation which was in his flesh;' through which he preached to the Galatians at the first. If so, Saul must have converted the Galatians soon after his rapture, having gone from Cilicia into Galatia, through Lycaonia. This thorn in the flesh, or infirmity of the flesh, or temptation which was in his flesh, under which the apostle at the first preached to the Galatians, may have been some bodily distemper of the paralytic kind, which, by affecting his countenance

The Cæsarea to which the brethren now conducted Saul, was not the seaport of that name, (described chap. vi. initio), but Cæsarea Philippi. For he himself tells us, that after his leaving Jerusalem on this occasion, 'he came unto the region of Syria and Cilicia,' Gal. i. 21; which I think implies, that he did not go to Ci. icia by sea, but travelled thither through the region of Syria.

and speech, made him, as he thought, unfit for public speaking; and therefore, fearing it might render his preaching unsuccessful, he prayed thrice in the most earnest manner to be delivered from it. But Jesus told him, 2 Cor. xii. 9. My grace is sufficient for thee, for my strength is made perfect in weakness.' By this answer, Saul was perfectly reconciled to his condition. Nay, he gloried in his infirmities, that the power of Christ might rest upon him.

Here, while we leave Saul in Cilicia, it will be proper to relate, that certain of the brethren, who fled from Jerusalem after the death of Stephen, Acts xi. 19. 'travelled as far as Phoenice, and Cyprus, and Antioch, (No. VIII.), preaching the word to none but Jews only, 20. Also certain men of Cyprus and Cyrene, coming to Antioch, spake to the Hellenists,' that is, (if the present reading be genuine), to the Jews born in foreign countries, who used the Greek language, preaching the Lord Jesus. 21. And the hand of the Lord was with them;' they wrought miracles, in proof of their doctrine concerning the Lord Jesus; And a great number believed, and turned to the Lord; the church of Christ at Antioch, which was originally gathered from among the natives of Judea, being greatly increased by the conversion of the Hellenist Jews. 22. When the tidings thereof came to the ears of the church which was at Jerusalem, they sent forth Barnabas, that he should go as far as Antioch.' This was Joses the Levite of Cyprus, to whom the name of Barnabas, the son of consolation, was given, on account of the relief which he afforded to the brethren, by selling his land, and dividing the price of it among them; and who, by the gifts of the Spirit which he possessed, was one of the superior prophets. 23. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24. For he was a good man, and full of the Holy Ghost, and of faith; and much people was added unto the Lord.' The increase of the church of Antioch, last mentioned, was owing, I suppose, to the conversion of the devout proselytes. For, as Barnabas came to Antioch after Peter had preached to Cornelius, it is reasonable to think, that if the gospel was not formerly preached to the proselytes of Antioch, Barnabas would without scruple preach to them now. Wherefore, finding the work too heavy for him singly, and wishing to have the assistance of an able fellow-labourer, he went into Cilicia in quest of Saul, and having found him, brought him to Antioch, A. D. 44, after he had been about five years in Cilicia, (No. IX.)

Barnabas and Saul being come to Antioch, Acts xi. 26. 'assembled themselves with the church a whole year, and taught much people. And the disciples were called Christians, (No. X.) first in Antioch,' perhaps about the time Barnabas and Saul came thither from Cilicia.Ver. 27. And in those days came prophets from Jerusalem to Antioch. 28. And there stood up one of them, named Agabus, and signified by the Spirit that there should be a great dearth throughout all the world; that is, throughout all the land of Judea, for the original word often denotes a particular land or country; which came to pass in the days of Claudius Cæsar.' This famine began in the fourth year of Claudius's reign, answering to A. D. 44.; but it raged chiefly in the 5th and 6th year of that emperor.-Acts xi. 29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea.' This determination was extremely proper for the churches

Before the clause above mentioned, the Cambridge MS. hath the following words: And while we were gathered together, one of them named Agabus,' &c. which reading, if genuine, implies that Luke the writer of the history was then present.