Resultados para: "CAPPADOCIA"

every helper--The Philistines, being neighbors to the Phœnicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed. Caphtor--the Caphtorim and Philistines both came from Mizraim (Gen 10:13-14). The Philistines are said to have been delivered by God from Caphtor (Amo 9:7). Perhaps before the time of Moses they dwelt near and were subjugated by the Caphtorim (Deu 2:23) and subsequently delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather, those left of the Caphtorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caphtor with Cappadocia; GESENIUS, with Crete (Eze 25:16, Cherethims); KITTO, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, Gen 10:13-14) on the other hand, makes this locality the most likely.

when he was strong . . . great horn was broken--The empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then "broken." His natural brother, Philip Aridoeus, and his two sons, Alexander Ægus and Hercules, in fifteen months were murdered. four . . . toward . . . four winds--Seleucus, in the east, obtained Syria, Babylonia, Media, &c.; Cassander, in the west, Macedon Thessaly, Greece; PTOLEMY, in the south, Egypt, Cyprus, &c.; Lysimachus, in the north, Thrace, Cappadocia, and the north parts of Asia Minor.

We have here the justice of God passing sentence upon a provoking people; and observe, I. With what solemnity the sentence is passed. The prophet saw in vision the Lord standing upon the altar (Amo 9:1), the altar of burnt-offerings; for the Lord has a sacrifice, and multitudes must fall as victims to his justice. He is removed from the mercy-seat between the cherubim, and stands upon the altar, the judgment-seat, on which the fire of God used to fall, to devour the sacrifices. He stands upon the altar, to show that the ground of his controversy with this people was their profanation of his holy things; here he stands to avenge the quarrel of his altar, as also to signify that the sin of the house of Israel, like that of the house of Eli, shall not be purged with sacrifice nor offering for ever, Sa1 3:14. He stands on the altar, to prohibit sacrifice. Now the order given is, Smite the lintel of the door of the temple, the chapiter, smite it with such a blow that the posts may shake, and cut them, wound them in the head, all of them; break down the doors of God's house, or of the courts of his house, in token of this, that he is going out from it, and forsaking it, and then all judgments are breaking in upon it. Or it signifies the destruction of those in the first place that should be as the door-posts to the nation for its defence, so that, they being broken down, it becomes as a city without gates and bars. "Smite the king, who is as the lintel of the door, that the princes, who are as the posts, may shake; cut them in the head, cleave them down, all of them, as wood for the fire; and I will slay the last of them, the posterity of them, them and their families, or the least of them, them and all that are employed under them; or, I will slay them all, them and all that remain of them, till it comes to the last man; the slaughter shall be general." There is no living for those on whom God has said, I will slay them, no standing before his sword. II. What effectual care is taken that none shall escape the execution of this sentence. This is enlarged upon here, and is intended for warning to all that provoke the Lord to jealousy. Let sinners read it, and tremble; as there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest that think to outface them, so they will overtake the swiftest that think to out-run them, Amo 9:2. Those of them that flee, and take to their heels, shall soon be out of breath, and shall not flee away out of the reach of danger; for, as sometimes the wicked flee when none pursues, so he cannot flee away when God pursues, though he would fain flee out of his hand. Nay, he that escapes of them, that thinks he has gained his point, shall not be delivered. Evil pursues sinners, and will arrest them. This is here enlarged upon by showing that wherever sinners flee for shelter from God's justice, it will overtake them, and the shelter will prove but a refuge of lies. What David says of the ubiquity of God's presence (Psa 139:7-10) is here said of the extent of God's power and justice. (1.) Hell itself, though it has its name in English from its being hilled, or covered over, or hidden, cannot hide them (Amo 9:2): "Though they dig into hell, into the centre of the earth, or the darkest recesses of it, yet thence shall my hand take them, and bring them forth to be made public monuments of divine justice." The grave is a hiding-place to the righteous from the malice of the world (Job 3:17), but it shall be no hiding-place to the righteous from the justice of God; thence God's hands shall take them, when they shall rise in the great day to everlasting shame and contempt. (2.) Heaven, though it has its name from being heaved, or lifted up, shall not put them out of reach of God's judgments; as hell cannot hide them, so heaven will not. Though they climb up to heaven in their conceit, yet thence will I bring them down. Those whom God brings to heaven by his grace shall never be brought down; but those who climb thither themselves, by their own presumption, and confidence in themselves, will be brought down and filled with shame. (3.) The top of Carmel, one of the highest parts of the dust of the world in that country, shall not protect them: "Though they hide themselves there, where they imagine nobody will look for them, I will search, and take them out thence; neither the thickest bushes, nor the darkest caves, in the top of Carmel, will serve to hide them." (4.) The bottom of the sea shall not serve to conceal them; though they think to hide themselves there, even there the judgments of God shall find them out, and lay hold on them: Thence will I command the serpent, and he shall bite them, the crooked serpent, even the dragon that is in the sea, Isa 27:1. They shall find their plague and death where they hope to find shelter and protection; diving will stand them in no more stead than climbing. (5.) Remote countries will not befriend them, nor shall less judgments excuse them from greater (Amo 9:4): Thought they go into captivity before their enemies, who carry them to places at a great distance, and mingle them with their own people, among whom they seem to be lost, yet that shall not serve their turn: Thence will I command the sword, and it shall slay them, the sword of the enemy, or one another's sword. When God judges he will overcome. That which binds on all this, makes their escape impossible and their ruin inevitable, is that God will set his eyes upon them for evil, and not for good. His eyes are in every place, are upon all men and upon all the ways of men, upon some for good, to show himself strong on their behalf, but upon others for evil, to take notice of their sins (Job 13:27) and take all opportunities of punishing them for their sins. Their case is truly miserable who have the providence of God: and all the dispensations of it, against them, working for their hurt. 3. What a great and mighty God he is that passes this sentence upon them, and will take the executing of it into his own hands. Threatenings are more or less formidable according to the power of him that threatens. We laugh at impotent wrath; but the wrath of God is not so; it is omnipotent wrath. Who knows the power of it? What he had before said he would do (Amo 8:8) is here repeated, that he would make the land melt and tremble, and all that dwell therein mourn, that the judgment should rise up wholly like a flood, and the country should be drowned, and laid under water, as by the flood of Egypt, Amo 9:5. But is he able to make his words good? Yes, certainly he is; he does but touch the land and it melts, touch the mountains and they smoke; he can do it with the greatest ease, for, (1.) He is the Lord God of hosts, who undertakes to do it, the God who has all the power in his hand, and all creatures at his beck and call, who having made them all, and given them their several capacities, makes what use he pleases of them and all their powers. Very miserable is the case of those who have the Lord of hosts against them, for they have hosts against them, the whole creation at war with them. (2.) He is the Creator and governor of the upper world: It is he that builds his stories in the heavens, the celestial orbs, or spheres, one over another, as so many stories in a high and stately palace. They are his, for he built them at first, when he said, Let there be a firmament, and he made the firmament; and he builds them still, is continually building them, not that they need repair, but by his providence he still upholds them; his power is the pillars of heaven, by which it is borne up. Now he that has the command of those stories is certainly to be feared, for thence, as from a castle, he can fire upon his enemies, or cast upon them great hailstones, as on the Canaanites, or make the stars in their courses, the furniture of those stories, to fight against them, as against Sisera. (3.) He has the management and command of this lower world too, in which we dwell, the terraqueous globe, both earth and sea, so that, which way soever his enemies think to make their escape, he will meet them, or to make opposition, he will match them. Do they think to make a land-fight of it? He has founded his troop in the earth, his troop of guards, which he has at command, and makes use of for the protection of his subjects and the punishment of his enemies. All the creatures on earth make one bundle (as the margin reads it), one bundle of arrows, out of which he takes what he pleases to discharge against the persecutors, Psa 7:13. They are all one army, one body, so closely are they connected, and so harmoniously and so much in concert do they act for the accomplishing of their Creator's purposes. Do they think to make a sea-fight of it? He will be too hard for them there, for he has the waters of the sea at command; even its waves, the most tumultuous rebellious waters, do obey him. He calls for the waters of the sea in the course of his common providence, causes vapours to ascend out of it, and pours them out in showers, the small rain and the great rain of his strength, upon the face of the earth; this was mentioned before as a reason why we should seek the Lord (Amo 5:8) and make him our friend, as it is here made a reason why we should fear him and dread having him for our enemy. 4. How justly God passes this sentence upon the people of Israel. He does not destroy them by an act of sovereignty, but by an act of righteousness; for (Amo 9:8), it is a sinful kingdom, and the eyes of the Lord are upon it, discovering it to be so; he sees the great sinfulness of it, and therefore he will destroy it from off the face of the earth. Note, When those kingdoms that in name and profession were holy kingdoms, and kingdoms of priests, as Israel was, become sinful kingdoms, no other can be expected than that they should be cut off and abandoned. Let sinful kingdoms, and sinful families, and sinful persons too, see the eyes of the Lord upon them, observing all their wickedness, and reserving the notice of it for the day of reckoning and recompence. This being a sinful kingdom, see how light God makes of it, Amo 9:7. (1.) Of the relation wherein he stood to it: Are you not as children of Ethiopians unto me, O children of Israel? A sad change! Children of Israel become as children of the Ethiopians! [1.] They were so in themselves; that was their sin. It is a thing to be greatly lamented that the children of Israel often become as children of the Ethiopians; this children of godly parents degenerate, and become the reverse of those that went before them. Those that were well-educated, and trained up in the knowledge and fear of God, and set out well, and promised fair, throw off their profession and become as bad as the worst. How has the gold become dim! [2.] The were so in God's account, and that was their punishment. He valued them no more, though they were children of Israel, than if they had been children of the Ethiopians. We read of one in the title of Ps. 7 that was Cush (an Ethiopian, as some understand it) and yet a Benjamite. Those that by birth and profession are children of Israel, if they degenerate, and become wicked and vile, are to God no more than children of the Ethiopians. This is an intimation of the rejection of the unbelieving Jews in the days of the Messiah; because they embraced not the doctrine of Christ, the kingdom of God was taken from them, they were unchurched, and cast out of covenant, became as children of the Ethiopians, and are so to this day. And it is true of those that are called Christians, but do no live up to their name and profession, that rest in the form of piety, but live under the power of reigning iniquity, that they are to God as children of the Ethiopians; he rejects them, and their services. (2.) See how light he makes of the favours he had conferred upon them; they thought he would not, he could not, cast them off, and put them upon a level with other nations, because he had done that for them which he had not done for other nations, whereby they thought he was bound to them, so as never to leave them. "No," says he, "The favours shown to you are not so distinguishing as you think they are: Have I not brought up Israel out of the land of Egypt?" It is true I have; but I have also brought the Philistines from Caphtor, or Cappadocia, where they were natives, or captives, or both; they are called the remnant of the country of Caphtor (Jer 47:4), and the Philistim are joined with the Caphtorim, Gen 10:14. In like manner the Syrians were brought up from Kir when they had been carried away thither, Kg2 16:9. Note, If God's Israel lose the peculiarity of their holiness, they lose the peculiarity of their privileges; and what was designed as a favour of special grace shall be set in another light, shall have its property altered, and shall become an act of common providence; if professors liken themselves to the world, God will level them with the world. And, if we live not up to the obligation of God's mercies, we forfeit the honour and comfort of them. 5. How graciously God will separate between the precious and the vile in the day of retribution. Though the wicked Israelites shall be as the wicked Ethiopians, and their being called Israelites shall stand them in no stead, yet the pious Israelites shall not be as the wicked ones; no, the Judge of all the earth will do right, more right than to slay the righteous with the wicked, Gen 18:25. His eyes are upon the sinful kingdom, to spy out those in it who preserve their integrity and swim against the stream, who sigh and cry for the abominations of their land, and they shall be marked for preservation, so that the destruction shall not be total: I will not utterly destroy the house of Jacob, not ruin them by wholesale and in the gross, good and bad together, but I will distinguish, as becomes a righteous judge. The house of Israel shall be sifted as corn is sifted; they shall be greatly hurried, and shaken, and tossed, but still in the hands of God, in both his hands, as the sieve in the hands of him that sifts (Amo 9:9): I will sift the house of Israel among all nations. Wherever they are shaken and scattered, God will have his eye upon them, and will take care to separate between the corn and chaff, which was the thing he designed in sifting them. (1.) The righteous ones among them, that are as the solid wheat, shall none of them perish; they shall be delivered either from or through the common calamities of the kingdom; not the least grain shall fall on the earth, so as to be lost and forgotten - not the least stone (so the word is), for the good corn is weighty as a stone in comparison with that which we call light corn. Note, Whatever shakings there may be in the world, God does and will effectually provide that none who are truly his shall be truly miserable. (2.) The wicked ones among them who are hardened in their sins shall all of them perish, Amo 9:10. See what a height of impiety they have come to: They say, The evil shall not overtake nor prevent us. They think they are innocent, and do not deserve punishment, or that the profession they make of relation to God will be their exemption and security from punishment, or that they shall be able to make their part good against the judgments of God, that they shall flee so swiftly from them that they shall not overtake them, or guard so carefully against them that they shall not prevent or surprise them. Note, Hope of impunity is the deceitful refuge of the impenitent. But see what it will come to at last: All the sinners that thus flatter themselves, and affront God, shall die by the sword, the sword of war, which to them shall be the sword of divine vengeance; yea, though they be the sinners of my people, for their profession shall not be their protection. Note, Evil is often nearest those that put it at the greatest distance from them.

the captivity of this host--that is, the captives of this multitude of Israelites. shall possess that of the Canaanites--MAURER translates, "the captives . . . whom the Canaanites (carried away captive into PhÅ“nicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (). HENDERSON, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and PhÅ“nicia (). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern. even unto Zarephath--near Zidon; called Sarepta in . The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (; ). The Jews when restored shall possess the territory of their ancient oppressors. in Sepharad--that is, the Bosphorus [JEROME, from his Hebrew Instructor]. Sephar, according to others (). PalÃ&brvbrography confirms JEROME. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by MAURER. "The Jerusalem captives of the dispersion" (compare ), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. JEROME says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."

We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe, I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came (Act 2:9-11), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect (Thou art a Galilean, and thy speech betrays thee), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. Pe1 1:1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luk 19:11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom. II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated (Act 2:6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves. 1. They observe that the speakers are all Galileans, that know no other than their mother tongue (Act 2:7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men. 2. They acknowledge that they spoke intelligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born (Act 2:8), that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; Act 2:11, We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou - Magnalia Dei, the great things of God. It is probable that the apostles spoke of Christ, and redemption by him, and the grace of the gospel; and these are indeed the great things of God, which will be for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meaning of the disciples if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to those that believed not, Co1 14:22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations. 3. They wonder at it, and look upon it as an astonishing thing (Act 2:12): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ti an theloi touto einai; - Quid hoc sibi vult? - What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight. III. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, Act 2:13. Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that what was spoken was really the languages of other nations, and therefore took it to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned it off with this, "He casteth out devils by compact with the prince of the devils;" so, when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, no marvel if they so call those of his household.

Parthians, &c.--Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [BAUMGARTEN].

The . . . at Babylon--ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare Pe1 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (Pe1 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Act 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. PAPIAS reports from the presbyter John [EUSEBIUS, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from Ti2 4:11; Col 4:10. Babylon--The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare LIGHTFOOT sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Rev 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. PHILO [The Embassy to Gaius, 36] and JOSEPHUS [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [JOSEPHUS, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Act 2:9, Jewish "Parthians . . . dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is DIONYSIUS, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. CLEMENT OF ROME [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In Pe2 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.