frequently the case, not only in MSS. but even in printed books. It seems as evident as it can well be, that this was the word which the Septuagint found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant and several others are of the same mind.

The word αφανισθητε, which we translate perish, signifies more properly disappear, or hide yourselves; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it.

Verse 42. When the Jews were gone out] That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and

were saved.

The Gentiles besought] There is some doubt whether the original παρεκαλουν τα εθνη should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either; but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken; the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next sabbath. But, the next, το μεταξύ, as Hesychius defines it, μετ' ολιγον, ανα μεσον, shortly, or betwixt, may mean the after part of the same sabbath; or the course of the ensuing week, between the two sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God, usually met together in the synagogue; for it is a maxim with the Rabbins, that no three days should elapse without reading of the law.

on the Jews and the Gentiles.

A. D. cir. 45. An. Olymp. cir. CCVI L

them, persuaded them to continue A. M. cir. 4049. in the grace of God. 44 I And the next sabbath-day came almost the whole city together to hear the word of God.

45 But when the Jews saw the multitudes, they were filled with envy, and spake against

Tit. 2. 11. Heb. 12. 15. 1 Pet. 5. 12. ch. 18. 6. 1 Pet. 4. 4. Jude 10.

the words εκ της συναγωγης των Ιουδαίων, are left out in the first clause, αυτων being put in their place ; and τα εθνη the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων them, which is substituted for the first clause, Professor White says, Lectio indubiè genuina; this reading is undoubtedly genuine: and of the τα εθνη εις, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that " as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or sabbath." And thus all the ambiguity of the verse vanishes.

Verse 43. Many of the Jews] Direct descendants from some of the twelve tribes: and religious proselytes, heathens who had been converted to Judaism, and having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate; persons who believed in one God, like the Jews, but who had not received circumcision.

Persuaded them to continue in the grace of God.] That is, that they should continue to credit the gospel; to receive the spirit and influence of it; to bring forth the fruits of that Spirit: and thus continue under the favour and approbation of God.

Verse 44. The next sabbath] The good news had spread far and wide, by means of the converted Jews and proselytes.

Almost the whole city] Jews, Proselytes, and Gentiles, came together to hear τον λογον του Θεού, this doctrine of God, this divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely, that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for as these are scattered throughout society, they are a leaven in every place.

that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the gospel; the others, destitute of prejudice and prepossession, were glad to hear, that in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word, will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connexion, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse, may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbutt, and Dodd.

Verse 49. The word of the Lord was published, &c.] Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine of the gospel was published throughout all the region of Pisidia, where they then were. See on ver. 44. Verse 50. Devout and honourable women] It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place; and probably their husbands were of this order; and it is likely that they used that influence at the instigation of the Jews, to get the apostles expelled from the place.

Verse 51. They shook off the dust of their feet against them] This was a very significant rite: by it, they in effect said, Ye are worse than the heathen: even your very land is accursed for your opposition to God; and we dare not permit eren its dust to cleave to the soles of our feet; and we shake

it off, in departing from your country, according to our Lord's command, (Matt. x. 14.) for a testimony against you; that we offered you salvation, but ye rejected it, and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel.

Came unto Iconium.] According to Strabo, Iconium was a small fortified town, the capital of Lycaonia, at present called Cœni. "Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the north-east of Pamphylia." Pearce.

Verse 52. The disciples were filled with joy, and with the Holy Ghost.] Though in the world they had tribulation, yet in Christ they had peace; and while engaged in their Master's work, they always had their Master's wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances: and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.

St. Paul's sermon at Antioch has been thus analysed. 1. His prologue, ver. 16. addressed to those who fear God. 2. His narrative of God's goodness to Israel: 1. in their deliverance from Egypt. 2. In their support in the wilderness. 3. In his giving them the land of Canaan. 4. In the judges and kings which he had given for their governors,

ver. 7-22.

3. His proposition, that Jesus was the Christ, the Saviour of the world, ver. 23.

4. The illustration of this proposition, proving its truth, 1. from Christ's stock and family; ver. 23. 2. From the testimony of his forerunner; ver. 24. 3. From the resurrection of Christ, ver. 30. which was corroborated with the testimony of many Galileans, ver. 31. and of the prophets, David, ver. 33, 35. and Isaiah, ver. 34. 5. He anticipates objections, relative to the unjust condemnation, death and burial of Christ, ver. 27-29.

6. His epilogue, in which he excites his audience to embrace the gospel on two considerations: 1. The benefits which they receive who embrace the gospel, ver. 38, 39. 2. The danger to which they were exposed who should despise and reject it, ver. 40, 41.

Paul and Barnabas preach in a

synagogue of the Jews at Iconium.

A. M.cir. 4049. A. D. cir. 45. An. Olymp. cir. CCVI. 1.

A

mony unto the word of his grace, and granted signs and wonders to be done by their hands.

4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.

A.M.cir. 4049. A. D. cir. 45. An. Olymp. cir. CCVI. 1.

A. M. cir. 4050.

A. D. cir. 46.

An. Olymp.

cir. CCVI. 2.

NOTES ON CHAP. XIV.

Verse 1. In Iconium] See the conclusion of the preceding chapter.

So spake] Και λαλησαι ουτως, with such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks Ἑλληνων, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostle's preaching.

Verse 2. Stirred up the Gentiles] Των εθνων, such as were mere heathens, and thus distinguished from the Jews, and the Greeks, who were proselytes.

Evil affected] Εκακωσαν, irritated or exasperated their minds against the brethren, the disciples of Christ: one of their appellations before they were called Christians at Antioch. See on chap. xi. 26.

Verse 3. Long time therefore abode they] Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens.

Speaking boldly] Παρρησιαζομενοι, having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached.

The word of his grace] The gospel of Jesus Christ, which is the doctrine of God's grace, mercy or favour to mankind.

And granted signs and wonders to be done] For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.

Verse 4. The multitude of the city was divided] The Jews treated the apostles as false teachers, and their miracles as impositions, and many of the people held with them: while the others who had not hardened their hearts against the truth, felt the force of it; and being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles.

Verse 5. An assault made] Ορμη, a desperate attempt was made by their rulers, i. e. by the heathen rulers of the people; and the rulers of the synagogue.

Verse 6. They were ware of it] They were informed of the scheme, and of the attempt that was about to be made,

who had never walked.

A.M.cir. 4050.

A. D. cir. 46.
An. Olymp.

same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be cir. CCV1.2. healed,

:

10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

11 And when the people saw what Paul had done, they lifted up their voices, saying, in the speech of Lycaonia, The gods are come

4 Matt. 8. 10. & 9. 28, 29. Isai. 35. 6. ch. 8. 10. & 28.6.

Verse 10. Said with a loud voice] After this clause the following is found in CD. and several others, either in the text or margin ; σοι λεγω εν τω ονοματι του Κυρίου Ιησου Χρισου, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet." This reading is also in several Versions; and though it may not stand on such evi

vince of Lycaonia; but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii. tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills, plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiæ, i. cap. 6. places Iconium in Lycaonia: how comes it then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27. solves this difficulty, by stating that, There was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.

Verse 7. And there they preached the gospel.] Whereever they went they were always employed in their Master's work. Some MSS. of considerable note, add here, and all

that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See chap. iii. 6.

He leaped and walked.] Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure.

Verse 11. Saying, in the speech of Lycaonia] What this language was, has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek, must be evident from the circumstance of its being here distinguished from it. We have sufficient proof from ancient authors that most of these provinces used different languages; and it is correctly remarked by Dr.

nabas tarried at Lystra.

Verse 8. Impotent in his feet] Αδυνατος τοις ποσιν, he had no muscular power, and probably his ancle-bones were dislocated; or he had what is commonly termed club feet; this is the more likely; as he is said to have been lame from his mother's womb, and to have never walked.

than the Lycaonians, are called by Homer βαρβαροφωνοι, people of a barbarous or strange language: and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek, we have already seen; note on chap. xiii. ver. 15. We have no light to determine this point: and every search after the language of Lycaonia must be, at this distance of time, fruitless.

The gods are come down to us in the likeness of men.] From this, and from all heathen antiquity it is evident, 1. that the heathen did not consider the divine nature, how low

sides, he must have heard of the miracles which the apostles had wrought, see ver. 3. and this would raise his expectation of receiving a cure.

they imagined that these cœlestial beings often assumed human forms to visit men, in order to punish the evil, and reward the good. The Metamorphoses of Ovid are full of