Acts · Chapter 9

V. 1. Acts 22:3, &c; Acts 26:9, &c.

Verse 1. Saul, yet breathing out threatenings and slaughter] The original text is very emphatic, eti empnewn apeilhv kai fonou, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb pneein, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82: Ev messon sunagon, fonon allaloisi pneontev.

They came into the assembly, breathing mutual slaughter. Euripides has the same form, pur pneousa kai fonon, breathing out fire, and slaughter, Iphig. in Taur.

And Aristophanes more fully, referring to all the preparations for war:- Alla pneontav doru kai logcav kai leukolofouv trufaleiav, Kai phlhkav, kai knhmidav, kai qumouv eptaboeiouv.

They breathed spears, and pikes, and helmets, and

crests, and greaves, and the fury of redoubted heroes.

The figure is a favourite one with Homer: hence menea pneiontev abantev, the Abantes breathing strength.-Il. ii. 536. And how frequently he speaks of his fierce countrymen as, menea pneiontev acaioi, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Acts 8:3.

Went unto the high priest] As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul’s master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.

Verses 1, 2. And Saul, yet (eti, adhuc, hitherto, or still) breathing out threatenings and slaughter — This very emphatical expression refers to what is related of Saul, Acts 8:3; (where see the note;) and it shows that his zeal against the followers of Christ was so outrageous that he could be satisfied with nothing less than their utter destruction. It shows too, that the Jews were now at liberty to put them to death; probably, as Macknight observes, “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.” Saul, therefore, being thus freed from restraint, and at liberty to pursue his malicious design of endeavouring to effect their extirpation; went to the high-priest — Whom he knew to be much exasperated against them; and desired of him letters to Damascus — It is generally supposed that Caiaphas now filled the office of high-priest; and if so, as he was an inveterate enemy of Christ, and had a principal hand in his crucifixion, he would doubtless be glad to employ so active and bigoted a zealot as Saul in carrying on the persecution against them, which at this time was very violent and severe. To the synagogues — From this, and from verse 20th, where Paul is said to preach Christ at Damascus in the synagogues of the Jews, it appears there were more than one in that city, as there were also in divers other cities of the Gentiles. These synagogues, it seems, had a jurisdiction over their own members, in the exercise of which, however, they were sometimes directed, as on this occasion, by the high-priest and council at Jerusalem. At this time Damascus was full of Jews. Indeed, being the capital city of Syria, it generally abounded with them; so much so, that Josephus assures us ten thousand of them were once massacred there in one hour; and at another time, eighteen thousand with their wives and children. (Joseph. Bell., lib. 2. cap. 20; and lib. 7. cap. 8.) Now in a place which so much abounded with Jews, it is very likely there would be some Christians. Probably, indeed, some of those whom persecution had driven from Jerusalem had taken refuge there, and by their zeal and diligence had been instrumental in making converts to the faith of Christ. If so, it must have exceedingly vexed Saul to find that his endeavours to extirpate Christianity only tended to spread it the more, and to increase the number of those who embraced it. This, of course, would the more inflame his rage against Christ’s disciples, and excite him to make still greater efforts to destroy them, and exterminate their religion. Be this as it may, understanding that there were Christians at Damascus, although it was at a great distance from Jerusalem, he resolved to go thither, with his new commission from the high-priest; that if he found any there of this way — Any of the Christian community; whether they were men or women — For he and his employers spared no age or sex; he might bring them bound unto Jerusalem — To be proceeded against in the severest manner by the sanhedrim. He was not content with having driven many of them into exile, and with having imprisoned others, (Acts 8:3,) but he thirsted for their blood. And, as he was joined by assistants equally bigoted and furious with himself, the news of their coming reached Damascus before they arrived, and greatly terrified the saints, verses 14, 21. The Lord, however, marvellously interposed for their deliverance, and probably in answer to their united and fervent prayers; but in a way which, it is likely, none of them had thought of.

Verse 1. Saul, yet breathing out threatenings and slaughter against the disciples of the Lord. Not less than two thousand of them, who fell in this storm, were massacred indiscriminately. If what is said by Baronius in the preseding chapter be true, that Saul was now thirty five years of age, which is highly probable, seeing he calls himself Paul the aged, in his subsequent epistle to Philemon, then he must have returned to Cilicia, or gone on some mission of the synagogue, during the three years of our Saviour’s ministry. He regards himself as one born out of due time, because he had not seen Christ in the flesh.

1. Saul’s Journey to Damascus—Conversion, 1-9.

1. And—Our historian, having closed the section narrating the spread of the Church, consequent upon the persecution, (Acts 8:5-40,) now takes up the historic thread of the persecution itself from Acts 8:4, the principal figure, of course, being SAUL. At this point it becomes us to trace Saul’s previous life-story.

He was born at the wealthy and learned city of Tarsus. He was, like King Saul of old, of the tribe of Benjamin; born some six years after our Saviour, of parents strictly Pharisaic in sect, who taught him the doctrines and history of the Old Testament from his childhood. Like other Jewish youth, doubtless, he commenced his Scripture studies at five years of age; the traditional law at ten; and graduated to the maturity of a responsible Jew at thirteen. His parents seem to have had wealth and rank sufficient to send him to the capital, Jerusalem, to complete his education under the tuition of the greatest doctor of the day, Rabban Gamaliel. He took the degree of Rab, probably that of Rabbi, and displayed that ambition and superiority of acquirement that justified the ambitious hope that he would one day attain the high rank of Rabban. Yet, as the Jewish maxim was that “He who teaches his son no trade teaches him to be a thief,” young Saul, though destined to a profession, learned the art of a tent-maker. He may have been at Jerusalem some part of the time when Jesus was there; but it is clear that he never was familiarly acquainted with our Lord’s person. He first emerges to view at the martyrdom of Stephen, in which he not only heartily concurred, but forthwith took the leadership in the persecution by which the Church was scattered and Christianity spread abroad. We are now to see in our following history the culmination and close of that leadership. He is just now becoming a fallen star of Judaism, but the rising star of Christianity.

And—Rather, but. The persecutions of the Gospel by Saul are contrasted with the spread of the Gospel by Philip. Yet—In continuation from 8:3. Breathing out—Not breathing out, nor exhaling, nor inhaling; but inwardly breathing, referring rather to his temper—his inner atmosphere of soul—than to his external manifestations. Threatenings and slaughter— ”Menace and murder” it is expressively rendered by Dr. Hackett, but with an alliterative point not contained in the original. The high priest— Probably Theophilus, the son of Annas. At the Passover of the year 37 Caiaphas was deposed from the highpriesthood by the Roman prefect, and Jonathan, son of Annas and brother in law of Caiaphas, was put in his place. But at the next Pentecost, by the same arbitrary authority, Jonathan was removed, and his brother, this Theophilus, appointed to the office. He held the place about five years, and was removed by Herod Agrippa I. in A.D. 41.

V. 2. Bound-By the connivance, if not authority, of the governor, under Aretas the king. See Acts 9:14, 24.

Verse 2. Letters to Damascus to the synagogues] Damascus, anciently called qcmd Damask, and qcmrd Darmask, was once the metropolis of all Syria. It was situated at fifty miles’ distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Genesis 14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian æra; and thus was fulfilled the prophecy of Isaiah, Isaiah 17:1-3, and that of Amos, Amos 1:4, 5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Lælius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in A.D. 634. It was besieged and taken by Teemour lenk, A.D. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37° east: latitude 33° 45’ north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city.

Any of this way] That is, this religion, for so Ërd derec in Hebrew, and odov, hodos, in Hellenistic Greek, are often to be understood. hwhy Ërd derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, µyrxwnh Ërd derec hanotsarim, the way, doctrine, or sect of the Christians.

Whether they were men or women] Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce.

In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.

Verses 1, 2. And Saul, yet (eti, adhuc, hitherto, or still) breathing out threatenings and slaughter — This very emphatical expression refers to what is related of Saul, Acts 8:3; (where see the note;) and it shows that his zeal against the followers of Christ was so outrageous that he could be satisfied with nothing less than their utter destruction. It shows too, that the Jews were now at liberty to put them to death; probably, as Macknight observes, “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.” Saul, therefore, being thus freed from restraint, and at liberty to pursue his malicious design of endeavouring to effect their extirpation; went to the high-priest — Whom he knew to be much exasperated against them; and desired of him letters to Damascus — It is generally supposed that Caiaphas now filled the office of high-priest; and if so, as he was an inveterate enemy of Christ, and had a principal hand in his crucifixion, he would doubtless be glad to employ so active and bigoted a zealot as Saul in carrying on the persecution against them, which at this time was very violent and severe. To the synagogues — From this, and from verse 20th, where Paul is said to preach Christ at Damascus in the synagogues of the Jews, it appears there were more than one in that city, as there were also in divers other cities of the Gentiles. These synagogues, it seems, had a jurisdiction over their own members, in the exercise of which, however, they were sometimes directed, as on this occasion, by the high-priest and council at Jerusalem. At this time Damascus was full of Jews. Indeed, being the capital city of Syria, it generally abounded with them; so much so, that Josephus assures us ten thousand of them were once massacred there in one hour; and at another time, eighteen thousand with their wives and children. (Joseph. Bell., lib. 2. cap. 20; and lib. 7. cap. 8.) Now in a place which so much abounded with Jews, it is very likely there would be some Christians. Probably, indeed, some of those whom persecution had driven from Jerusalem had taken refuge there, and by their zeal and diligence had been instrumental in making converts to the faith of Christ. If so, it must have exceedingly vexed Saul to find that his endeavours to extirpate Christianity only tended to spread it the more, and to increase the number of those who embraced it. This, of course, would the more inflame his rage against Christ’s disciples, and excite him to make still greater efforts to destroy them, and exterminate their religion. Be this as it may, understanding that there were Christians at Damascus, although it was at a great distance from Jerusalem, he resolved to go thither, with his new commission from the high-priest; that if he found any there of this way — Any of the Christian community; whether they were men or women — For he and his employers spared no age or sex; he might bring them bound unto Jerusalem — To be proceeded against in the severest manner by the sanhedrim. He was not content with having driven many of them into exile, and with having imprisoned others, (Acts 8:3,) but he thirsted for their blood. And, as he was joined by assistants equally bigoted and furious with himself, the news of their coming reached Damascus before they arrived, and greatly terrified the saints, verses 14, 21. The Lord, however, marvellously interposed for their deliverance, and probably in answer to their united and fervent prayers; but in a way which, it is likely, none of them had thought of.

2. Letters—When the Romans, on their way to universal empire, first began to spread into the East, the Jews, providentially, had occasion to seek them for friends and allies, and accordingly to render them preeminent services. In return the Roman emperors, for many years, conferred on the Jewish hierarchy, especially the high priest, peculiar powers and privileges. The first of the emperors, the celebrated Julius Cesar, led the way. He proclaimed a decree throughout the empire, in which, reciting the great services of the high priest Hyrcanus, he made the high priest arbiter of all questions of Jewish polity that might arise in any city or country. To this he subsequently added an order constituting the high priest patron of the whole Jewish race in all countries, by which he became the prosecutor in behalf of all Jews against any power that infringed their rights. Though in all other places synagogues could be built, in no other place than Jerusalem could sacrifices be offered. From every Jew a poll-tax of a didrachm, and voluntary offerings according to ability, were transmitted to the spiritual metropolis. Through all the Jewish dispersion the high priest judged of heresy, imprisoned, scourged, summoned to Jerusalem, and excommunicated—every thing but executed, unless by daring violence. Hence, the high priest was now a Jewish pope, with his Sanhedrin as his cardinals, with a sway as wide as the Roman empire. Hence, too, though Damascus was beyond the limits of Palestine, the ambitious and violent Saul had but to apply to these high dignitaries for authority that would be legally good against any lawful power in Damascus, and would bind and bring them to Jerusalem before the high priest. Desired of him letters— Luke omits, as of course, the obtaining of the letters, which the high priest would be but too glad to give this fiery adherent for the purpose of exerting and maintaining his own authority. Paul’s own account (Acts 22:5) describes the receiving to show with what high warrant he went armed.

DAMASCUS

Damascus—Perhaps the most ancient, and certainly one of the most beautiful, cities, as seen from without, in the world. It was a well known town in the time of Abraham. Lying in the great route of commerce between Egypt, Persia, and India, a green oasis in a desert of sand, watered by the plentiful streams of the Abana or Barada, it was celebrated for its commercial wealth and for the magnificence of its gardens. During much of the Old Testament times it was a capital of a region of very variable extent called Syria, ruled mostly by kings of the line of Ben-hadad. It was conquered by David, but briefly held by his successors. It stands about a hundred and forty miles northeast from Jerusalem. At this day it is one of the largest of eastern cities, with one hundred and fifty thousand inhabitants, nearly two thousand Christian. Synagogues—The Jews were numerous in Damascus, and doubtless had several synagogues, to each of which one of the letters would be addressed. This way—Way of thinking and acting, a sect. So in Acts 24:14. Women—Sparing not in his wrath the gentler sex. Unto Jerusalem—To be tried and punished at the metropolis, whence, perhaps, some of them had fled. The reason, indeed, why Saul selected Damascus for his raid probably was that a large number of the Christians driven by his persecution from Jerusalem had taken that refuge, and were disseminating the new faith.

V. 3. And suddenly-When God suddenly and vehemently attacks a sinner, it is the highest act of mercy. So Saul, when his rage was come to the height, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By his also the suddenly constituted apostle was guarded against the grand snare into which novices are apt to fall.

Verse 3. Suddenly there shined round about him] This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his company; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and out of this thunder, or immediately after it, Christ spoke in an awful and distinct voice, which appears to have been understood by Saul only.

Verses 3-5. And as he journeyed — Full of wrath against the Lord’s disciples; and came near to Damascus, suddenly there shined round about him a light from heaven — This, doubtless, was occasioned by the rays of glory which darted from our Lord’s body. Some have thought that Saul, being a learned Jew, would easily know this to be the Shekinah, or visible token of the divine presence; and that he therefore cried out, Who art thou, Lord? — Though he saw no human form. But the question certainly rather implies, that he did not know who or what he was who spoke to him: and it is plain, from Acts 22:14, and other texts, that he did see, amidst this glory, a human form, which yet he might not at first imagine to be that of Jesus, though Stephen had, probably in his hearing, declared that he saw a vision of this kind. See Acts 7:55, 56. And he fell to the earth — As did also all those that journeyed with him, according to the relation which he himself gives, Acts 26:14. 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 or angel. Thus Saul, when his rage is come to the highest, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By this also the suddenly-constituted apostle was guarded against the grand snare in which novices are apt to fall, namely, that of pride and high-mindedness. And — To his great astonishment; he heard a voice — Severe, yet full of grace; saying unto him — In the Hebrew language, (Acts 26:14,) Saul, Saul, why persecutest thou me? — The persecutions of Christ’s disciples are here represented as the persecutions of Christ himself; because of their union with him by the Holy Spirit, which renders them members of his body; and because of that sympathy which he has with them under all their sufferings. See Hebrews 4:15; Isaiah 63:9. And he said, Who art thou, Lord? — And what is it that I have done against thee? And the Lord said, I am Jesus whom thou persecutest — Who can describe the amazement and terror which must have seized Saul on hearing these words? The name of Jesus was not unknown to him; his heart had risen at it in anger and resentment many a time; and gladly would he have buried it in oblivion. He knew it was the name that he persecuted; but little did he expect to hear it from heaven, or from the midst of such glory as now shone round about him. It is hard for thee to kick against the pricks — Thou wilt find it hard for thee to accomplish thy malicious designs against me; nay, all thy fury can only wound thyself, without being able to do me or my cause any real injury. For, as Dr. Hammond rightly observes, this is a proverbial expression, signifying that impotent rage which hurts one’s self, and not the person or thing against which it is levelled.

3. There shined… a light—The rationalistic solutions of the events of Saul’s conversion, in order to exclude miracle, are valid only on the assumption that there is no supernatural. He who accepts the miracle of Christ’s incarnation, and the whole supernaturalism therewith connected, has no difficulty with the supernaturalism of this one narrative. Shined— Rather perihstrayen, flashed round about him like lightning; yet perilamyan, in Acts 26:13, shining around, like a lamp or luminary, describes the steady continuance of the splendour after the first flash. This was the Shekinah or divine lustre of the person of the glorified Jesus, beheld also by the dying Stephen, and magnificently described by the Apocalyptist in Revelation 1:13-17. (See note Acts 7:2.) John, like Saul, fell as dead. The time was mid-day, (Acts 26:13,) and the light was above the brightness of the sun at that zenith. It was, as Milton says, “like a new morn risen on mid-noon.” The glory of Jehovah-Jesus outshone the blaze of noon-day. Says Stier: “Jesus on the mount of transfiguration ‘did shine as the sun,’ and at ‘the end of the world’ the righteous, too, shall ‘shine forth as the sun,’ (Matthew 17:2; 13:43;) but the revelation of the irresistible One must now flash down ‘above the brightness of the sun.’”

The instant of the light’s flashing about him before he fell was the moment of the visibility of the Lord’s person; the fall, as well as the ocular blinding, being the result of the light radiating from his central figure. After his fall Saul heard, but saw not.

Was this a mere vision, or did the actual person of Jesus appear to Saul’s eyes? Paul himself, we answer, claimed not only that he saw the real person of Jesus, but bases the validity of his apostolate upon that reality. To have seen the real Jesus was one of the requisites for a true apostle, (see note on Luke 1:1); and Paul claims this as the time when he so saw Jesus. “Am I not an apostle? Have I not seen the Lord Jesus Christ?” (1 Corinthians 9:1.) “He was seen… by Cephas… by all the apostles… last of all by me,” (Acts 15:8.) And so Ananias, (Acts 9:7,) “The Lord hath sent me, even Jesus, who appeared to thee in the way as thou camest.” With all who hold the authority of Paul as an apostle, these words must be conclusive both for the reality of the miracle and of the visible person of Jesus.

V. 4. He heard a voice-Severe, yet full of grace.

Verse 4. And he fell to the earth] Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.

Verses 3-5. And as he journeyed — Full of wrath against the Lord’s disciples; and came near to Damascus, suddenly there shined round about him a light from heaven — This, doubtless, was occasioned by the rays of glory which darted from our Lord’s body. Some have thought that Saul, being a learned Jew, would easily know this to be the Shekinah, or visible token of the divine presence; and that he therefore cried out, Who art thou, Lord? — Though he saw no human form. But the question certainly rather implies, that he did not know who or what he was who spoke to him: and it is plain, from Acts 22:14, and other texts, that he did see, amidst this glory, a human form, which yet he might not at first imagine to be that of Jesus, though Stephen had, probably in his hearing, declared that he saw a vision of this kind. See Acts 7:55, 56. And he fell to the earth — As did also all those that journeyed with him, according to the relation which he himself gives, Acts 26:14. 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 or angel. Thus Saul, when his rage is come to the highest, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By this also the suddenly-constituted apostle was guarded against the grand snare in which novices are apt to fall, namely, that of pride and high-mindedness. And — To his great astonishment; he heard a voice — Severe, yet full of grace; saying unto him — In the Hebrew language, (Acts 26:14,) Saul, Saul, why persecutest thou me? — The persecutions of Christ’s disciples are here represented as the persecutions of Christ himself; because of their union with him by the Holy Spirit, which renders them members of his body; and because of that sympathy which he has with them under all their sufferings. See Hebrews 4:15; Isaiah 63:9. And he said, Who art thou, Lord? — And what is it that I have done against thee? And the Lord said, I am Jesus whom thou persecutest — Who can describe the amazement and terror which must have seized Saul on hearing these words? The name of Jesus was not unknown to him; his heart had risen at it in anger and resentment many a time; and gladly would he have buried it in oblivion. He knew it was the name that he persecuted; but little did he expect to hear it from heaven, or from the midst of such glory as now shone round about him. It is hard for thee to kick against the pricks — Thou wilt find it hard for thee to accomplish thy malicious designs against me; nay, all thy fury can only wound thyself, without being able to do me or my cause any real injury. For, as Dr. Hammond rightly observes, this is a proverbial expression, signifying that impotent rage which hurts one’s self, and not the person or thing against which it is levelled.

Ver. 4. He heard a voice saying, Saul, Saul, why persecutest thou me? Other scriptures add, that the Lord appeared to him in the way: ver. 17. Barnabas told the elders in Jerusalem, how he had seen the Lord. And Ananias said to him that “God had chosen him to see that Just One, and to hear his voice:” Acts 22:14. Yea, he himself says to the parties at Corinth, Have I not seen Christ Jesus the Lord? This vision or open view, elevated Paul to the glory of all the apostles, who saw the Lord, and often after his resurrection.

4. He fell—They were also “all fallen to the earth,” (Acts 26:14.) But while the others, immediately recovering, “stood speechless,” (verse 7,) the more deeply smitten Saul rose not until bidden, (verse 8.) Saul, Saul— Solemnly reiterated and in the sacred “Hebrew tongue,” (Acts 26:14.) The utterance of his personal name by the divine voice individualized his whole being; called him out from the human race as sole and peculiar. Repeated, that call was secured from mistake and emphasized to the centre of his soul. The “Hebrew tongue” betokened that he is called, like Abraham and Samuel of old, to a mission even more wonderful than the Old Testament ever knew. In that language of the chosen people he is summoned to be a preacher to all the people of the earth. Me—For Jesus identifies himself with his own holy cause; considers himself to be embodied in his own Church. To persecute my loved disciples is to persecute me. So Matthew 25:40, 45: Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me. And here Jesus, as at the judgment day, makes a direct issue with his foe: It is thou— me.

V. 5. To kick against the goads-is a Syriac proverb, expressing an attempt that brings nothing but pain.

Verse 5. Who art thou, Lord?] tiv ei, kurie; Who art thou, SIR? He had no knowledge who it was that addressed him, and would only use the term kurie, as any Roman or Greek would, merely as a term of civil respect. I am Jesus whom thou persecutest] “Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself.”

The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen’s Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Æthiopic, and Armenian; and was probably borrowed from Acts 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text.

It is hard for thee, &c.] sklhron soi prov kentra laktizein. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. kentron, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavouring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. Out of the cauldron into the fire. “Out of bad into worse.” The saying exists, almost in the apostolic form, in the following writers. EURIPIDES, in Bacch. ver. 793:- QuoimJ an autw mallon, h qumoumenov

Prov kentra laktizoimi, qnhtov wn, qew.

“I, who am a frail mortal, should rather sacrifice to him who is a GOD, than, by giving place to anger, kick against the goads.” And ÆSCHYLUS, in Agamemnon, ver. 1633:-

Prov kentra mh laktize.

Kick not against the goads.

And again in Prometh. Vinct. ver. 323:-

Prov kentra kwlon ekteneiv, orwn oti

Tracuv monarcov oudJ upeuqunov kratei.

“Thou stretchest out thy foot against goads, seeing

the fierce monarch governs according to his own will.”

Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here.

PINDAR has a similar expression, Pyth. ii. ver. 171-5 :- Ferein dJ elafrwv

Epaucenion labonta

Zugon gJ arhgei. Poti kentron de toi

Laktizemen, teleqei

Olisqhrov oimov.

“It is profitable to bear willingly the assumed yoke.

To kick against the goad is pernicious conduct.”

Where see the Scholiast, who shows that “it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously.” TERENCE uses the same figure. Phorm. Act i. scen. 2, ver. 27:-

Venere in mentem mihi istæc: nam inscitia est,

Adversum stimulum calces.————

“These things have come to my recollection, for it

is foolishness for thee to kick against a goad.”

OVID has the same idea in other words, Trist. lib. ii. ver. 15:- At nunc (tanta meo comes est insania morbo)

Saxa malum refero rursus ad icta pedem.

Scilicet et victus repetit gladiator arenam;

Et redit in tumidas naufraga puppis aquas.

But madly now I wound myself alone,

Dashing my injured foot against the stone:

So to the wide arena, wild with pain,

The vanquish’d gladiator hastes again;

So the poor shatter’d bark the tempest braves,

Launching once more into the swelling waves.

Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavouring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: “Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagæ. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello.” COLUMELLA, Deuteronomy Revelation Rustica, lib. ii. cap. 2, in fine. “Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used.” In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, Colossians 3:21; but bring them up (en paideia kai nouqesia kuriou) in the discipline and admonition of the Lord, Ephesians 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

Verses 3-5. And as he journeyed — Full of wrath against the Lord’s disciples; and came near to Damascus, suddenly there shined round about him a light from heaven — This, doubtless, was occasioned by the rays of glory which darted from our Lord’s body. Some have thought that Saul, being a learned Jew, would easily know this to be the Shekinah, or visible token of the divine presence; and that he therefore cried out, Who art thou, Lord? — Though he saw no human form. But the question certainly rather implies, that he did not know who or what he was who spoke to him: and it is plain, from Acts 22:14, and other texts, that he did see, amidst this glory, a human form, which yet he might not at first imagine to be that of Jesus, though Stephen had, probably in his hearing, declared that he saw a vision of this kind. See Acts 7:55, 56. And he fell to the earth — As did also all those that journeyed with him, according to the relation which he himself gives, Acts 26:14. 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 or angel. Thus Saul, when his rage is come to the highest, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By this also the suddenly-constituted apostle was guarded against the grand snare in which novices are apt to fall, namely, that of pride and high-mindedness. And — To his great astonishment; he heard a voice — Severe, yet full of grace; saying unto him — In the Hebrew language, (Acts 26:14,) Saul, Saul, why persecutest thou me? — The persecutions of Christ’s disciples are here represented as the persecutions of Christ himself; because of their union with him by the Holy Spirit, which renders them members of his body; and because of that sympathy which he has with them under all their sufferings. See Hebrews 4:15; Isaiah 63:9. And he said, Who art thou, Lord? — And what is it that I have done against thee? And the Lord said, I am Jesus whom thou persecutest — Who can describe the amazement and terror which must have seized Saul on hearing these words? The name of Jesus was not unknown to him; his heart had risen at it in anger and resentment many a time; and gladly would he have buried it in oblivion. He knew it was the name that he persecuted; but little did he expect to hear it from heaven, or from the midst of such glory as now shone round about him. It is hard for thee to kick against the pricks — Thou wilt find it hard for thee to accomplish thy malicious designs against me; nay, all thy fury can only wound thyself, without being able to do me or my cause any real injury. For, as Dr. Hammond rightly observes, this is a proverbial expression, signifying that impotent rage which hurts one’s self, and not the person or thing against which it is levelled.

Ver. 5. I am Jesus whom thou persecutest. The very name against which he had been so madly opposed, and that very Saviour whom he had so violently execrated. Thus the Lord still glories in the cross, even after his ascension into heaven.

5. The pricks—The goad, or goad-points, with which oxen were stimulated and punished, and compelled to submit by their drivers. It was a proverb in antiquity used by AEschylus and other classic poets (as quoted by Dr. Clarke) to describe a vain resistance.

Christ, both personally and impersonated in his own on-moving, resistless cause, is, like a relentless driver, requiring Saul’s absolute submission; but Saul, like a refractory bullock, is kicking back, as if to overthrow his true Lord and Master. It is but to pierce himself. And the issue for him is submission or death.

These words, however, are found in no Greek manuscript here, but are borrowed from Acts 26:14. And Lord, what wilt thou have me to do? is borrowed from Acts 22:10.

V. 6. It shall be told thee-So God himself sends Saul to be taught by a man, as the angel does Cornelius, Acts 10:5. Admirable condescension! that the Lord deals with us by men, like ourselves.

Verse 6. Trembling] Under a strong apprehension of meeting the judgment he deserved.

And astonished] At the light, the thunder, and the voice. Lord, what wilt thou have me to do?] The word kurie, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir. The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants?

Go into the city, and it shall be told thee, &c.] Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation: 1. To show that God will help man by man, that they may learn to love and respect each other. 2. That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.

Verse 6. And, trembling and astonished — To find that he whom he had so often affronted and despised, yea, blasphemously and virulently opposed, even Jesus of Nazareth, was such a glorious and powerful person; and yet, that instead of destroying him immediately, as he might have easily done, he had condescended thus compassionately to expostulate with him, he was overwhelmed with confusion and dismay; and in the deepest self-abasement and contrition, said, Lord, what wilt thou have me to do — What is thy will concerning me? Can mercy be extended to me? If so, I am prepared for any submission, self-denial, labour, or hardship which may be required of me. These were the first words that grace spoke in and by Saul; and with these began his spiritual life. In these he manifested a serious desire to be instructed by Christ in his duty, and a sincere resignation of himself to Christ’s conduct and government. And the Lord said, Arise, and go into the city, &c. — To which thou art now near; and it shall be told thee what thou must do — Thou shall be instructed in all things which I have appointed concerning thee. It was encouragement enough to Saul, to have further instruction promised him. But, 1st, He must not have it yet: it shall be told him by and by what he must do: but for the present he must pause upon what has been already said to him; and must improve that: let him consider a while what he has done in persecuting Christ and his people, and be deeply humbled for that, and then he shall be told what he has further to do. 2d, He must not have further instructions in this way, by a voice from heaven, for it is what he cannot bear. He trembles and is astonished; he shall be told, therefore, what he must do, by a man like himself, whose terror shall not make him afraid. Observe, Christ declares his mind to his people by degrees; and both what he doth, and what he would have them do, though they know not now, they shall know hereafter.

6. Trembling and astonished—Yet prostrate upon the earth. What… do?—The energetic character of Paul speaks out even in his prostrate condition. “He does not,” says Stier, “wail out, ‘Ah! Lord, what have I done?” It may be a deep repentance that ruminates in sorrow over the past; but it is a more effective repentance that seeks, as far as possible, to undo the past by the most earnest use of the future. Arise… go… city—Saul’s narrative to Agrippa declares that at this point God gave him his commission to the Gentiles (Acts 26:16-18) in rich and rounded terms. In his narrative to the hostile Jerusalemites he declares that Ananias confirmed the commission as by divine authority. The direction to be received from Ananias as to what he must do would include not the great commission of his life, but the immediate things to be done, as baptism, etc.

The sort of interior which Damascus had, its base streets yet luxurious indoor residences, Mr. Tristam well describes:

“In the city we were taken to visit one of the wealthiest houses. After picking our way over heaps of offal, stepping over dead dogs, and kicking aside living ones, through a loathsome dark lane, we turned up a narrow entry and were admitted at a small door. This led into a crypt-like vaulted ante-chamber, through which we passed, and, turning round, found ourselves on a sudden in a marble open court, in the centre of which was a fountain, surrounded by exotic trees. (See our vol. i, pp. 121, 326.) All round the court were rooms, and in the centre of each side an open chamber, or large alcove, up two or three steps, with a little marble fountain playing in front, and silk ottomans, worktables, and easy chairs behind. The roofing of these alcoves and the walls were marvellous in their elaborate workmanship and colouring, the whole one mass of carved and gilded arabesque. The flooring was marble: the walls up to the wainscot marble in elaborate mosaic patterns. Each room had a fountain in its centre, and was furnished with silk ottomans all round, lavishly strewn with brocade and silken cushions. A gallery ran round above in front of the upstairs rooms, which were similarly arranged. Such was probably a Jewish house in the palmy days of the monarchy.”

V. 7. The men-stood-Having risen before Saul; for they also fell to the ground, Acts 26:14. It is probable they all journeyed on foot. Hearing the noise-But not an articulate voice. And seeing the light, but not Jesus himself, Acts 26:13, &c.

Verse 7. Stood speechless, hearing a voice, but seeing no man.] The men were enneoi, stupified, hearing thv fwnhv, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone; and which were spoken out of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, 1 Kings 19:11-13, may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lard; and after the wind an earthquake; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and behold, there came a voice unto him, and said, WHAT DOST THOU HERE, ELIJAH! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in Acts 22:9, where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spoke with one. They had heard the thunder which followed the escape of the lightning, but they heard not the voice of him that spake to Saul; they did not hear the words, I am Jesus whom thou persecutest, &c.; but they saw and heard enough to convince them that the whole was supernatural; for they were all struck down to the earth with the splendour of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The arguments against the real appearance are not strong. St. Luke tells us that those who were with him heard the voice, but they saw no man; which is a strong intimation that he saw what they did not. Ananias, it seems, was informed that there had been a real appearance, for, in addressing Saul, Acts 9:17, he says, The Lord Jesus that APPEARED unto THEE in the way as thou camest, &c. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had SEEN the Lord in the way, and that he had spoken unto him; and, Acts 22:14, where the discourse of Ananias is given more at large, he says, The God of our fathers hath chosen thee that thou shouldest know his will, and SEE that JUST ONE, and shouldest HEAR the voice of his mouth; so we find that hearing the voice, or words of his mouth, was not what is called the appearance; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul’s own words, 1 Corinthians 9:1, put the subject out of dispute: Am I not an apostle? Am I not free? HAVE I NOT SEEN JESUS CHRIST OUR LORD? To which may be added, 1 Corinthians 15:8, And last of all, HE WAS SEEN OF ME ALSO, as of one born out of due time.

Verse 7. And the men which journeyed with him — Who at first fell to the ground, as Saul did: upon recovering themselves and rising up; stood speechless — With astonishment and terror; hearing a voice — Akouontev men thv fwnhv, hearing indeed the voice; namely, the sound of that voice which had spoken to Saul; but without distinctly understanding the sense of what was said. This seems the most probable way of reconciling this with Acts 22:9; and it is confirmed by John 12:29; where we learn that some present, when the voice from heaven came to Christ, took it for thunder. But seeing no man — Nor perceiving who it was that had been speaking to Saul. So it was with the men who were with Daniel, when he saw the vision, mentioned Daniel 10:7; and the heathen, however they came by the notion, thought their deities often rendered themselves visible to one only, in a company consisting of many.

7. Hearing a voice—The Greek word for voice, like our word utterance, may signify either the vocal sound or the articulate words. So a man partially deaf would be said, popularly but truly, to hear and not to hear the same utterance. It is here said they heard, and in Acts 22:9, it is said they heard not, the utterance. Seeing no man—They saw not, as Saul did, the speaker. How in the midst of that luminous splendour the form of Jesus loomed forth upon Saul’s sight—whether standing on the earth, or in the space exalted above him—we know not. We suppose the latter. And thus to Paul, as to none of the other apostles, Jesus appeared, never in his humble terrene flesh, but solely in his glorification. Thenceforward, consequently, he was troubled with no low Ebionite conceptions of Jesus, but ever thought of him, purely, with intense self-consecration, as the exalted and divine Master of his own soul and body.

Yet Saul’s sight of Jesus could have been but for a moment. By its power he forthwith fell to the earth, (verse 4,) and when he arose from the earth (verse 8) he saw no man, being blinded by the glory that prostrated him.

Verse 8. When his eyes were opened, he saw no man] Instead of oudena, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ouden nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, mh blepwn, being without sight.

Verses 8, 9. And Saul arose from the earth — When Christ bade him; but probably not without help, the vision having made him faint and weak, like Daniel; when, upon receiving a vision, no strength remained in him, Daniel 10:16, 17. And when his eyes were open, he saw no man — He was incapable of discerning objects; for his nerves had been so affected with the glory of that light which had shone from the body of Jesus, that he had lost the power of sight, Acts 22:11; but they — That were with him; led him by the hand — For as they had not looked so earnestly and steadfastly, as Saul had done, on the glorious light wherewith the person of Christ was surrounded, but had lain with their faces on the ground, their eye-sight remained. And he was three days without sight — By scales growing over his eyes, not only to intimate to him the blindness of the state he had been in, but to impress him also with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was rendered less capable of conversing with external objects. This was, likewise, a manifest token to others, of what had happened to him in his journey; and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim. And neither did eat nor drink — This his long-continued fasting was a natural expression of his bitter grief, for having opposed the gospel, and persecuted the disciples of Jesus. With fasting he joined fervent and often-repeated prayer, perhaps, to Jesus; in which he made confession of his sin in persecuting him, and earnest supplication for pardon; all which, being certain signs of his repentance, they are here (verse 11) mentioned as such. 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. See verse 12. Here it is natural to reflect, that the situation in which Saul now lay, was indeed apparently very melancholy; his sight being lost, his appetite for food gone, and his whole soul wrapt up in deep astonishment, or melted in deep contrition and remorse. But, though he thus sowed in tears, he was soon to reap in joy. Light and gladness were sown for him. He came out of the furnace refined as gold and silver; and these three dark and dismal days are, no doubt, recollected by him in the heavenly world, as the era from whence he dates the first beamings of that divine light in which he now dwells. Let us never be afraid of the pangs of that godly sorrow, which, working repentance to salvation, not to be repented of, will soon be ten thousand times overbalanced by that exceeding weight of glory, and those full transports of eternal joy, for which it will prepare the soul. See Doddridge.

4-8. Of what follows there are two parallel accounts besides—in Acts 22:7-12, and Acts 26:14-16; and between the three, critics have endeavoured to find contradictions; but the result is confirmatory rather than derogatory to the truth of the history. For all these variations are explainable upon one principle, namely, that Paul was the main object of this Christophany, and the rest of the company were but subordinate witnesses to some vague but supernatural manifestation. Hence, 1. Saul was permanently prostrated; they were “all” momentarily overthrown, but, forthwith recovering, “stood speechless,” (ver. 4;) 2. Saul saw the person of Jesus; they beheld no man, (ver. 7;) 3. Saul heard the Hebrew words; they heard the vocal sound, not the articulation, (ver. 7;) 4. Saul was struck blind; they were speechless with astonishment, but were able to lead the blinded. Now in the description of the eminence of Saul as the main object of the revelation rather than his companions, it will be found that the contradictions are in words, and not in thought or in fact.

V. 9. And he was three days-An important season! So long he seems to have been in the pangs of the new birth.

Without sight-By scales growing over his eyes, to intimate to him the blindness of the state he had been in, to impress him with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was less capable of conversing with outward objects. This was likewise a manifest token to others, of what had happened to him in his journey, and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim.

Verse 9. Neither did eat nor drink.] The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in total darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus.

Verses 8, 9. And Saul arose from the earth — When Christ bade him; but probably not without help, the vision having made him faint and weak, like Daniel; when, upon receiving a vision, no strength remained in him, Daniel 10:16, 17. And when his eyes were open, he saw no man — He was incapable of discerning objects; for his nerves had been so affected with the glory of that light which had shone from the body of Jesus, that he had lost the power of sight, Acts 22:11; but they — That were with him; led him by the hand — For as they had not looked so earnestly and steadfastly, as Saul had done, on the glorious light wherewith the person of Christ was surrounded, but had lain with their faces on the ground, their eye-sight remained. And he was three days without sight — By scales growing over his eyes, not only to intimate to him the blindness of the state he had been in, but to impress him also with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was rendered less capable of conversing with external objects. This was, likewise, a manifest token to others, of what had happened to him in his journey; and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim. And neither did eat nor drink — This his long-continued fasting was a natural expression of his bitter grief, for having opposed the gospel, and persecuted the disciples of Jesus. With fasting he joined fervent and often-repeated prayer, perhaps, to Jesus; in which he made confession of his sin in persecuting him, and earnest supplication for pardon; all which, being certain signs of his repentance, they are here (verse 11) mentioned as such. 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. See verse 12. Here it is natural to reflect, that the situation in which Saul now lay, was indeed apparently very melancholy; his sight being lost, his appetite for food gone, and his whole soul wrapt up in deep astonishment, or melted in deep contrition and remorse. But, though he thus sowed in tears, he was soon to reap in joy. Light and gladness were sown for him. He came out of the furnace refined as gold and silver; and these three dark and dismal days are, no doubt, recollected by him in the heavenly world, as the era from whence he dates the first beamings of that divine light in which he now dwells. Let us never be afraid of the pangs of that godly sorrow, which, working repentance to salvation, not to be repented of, will soon be ten thousand times overbalanced by that exceeding weight of glory, and those full transports of eternal joy, for which it will prepare the soul. See Doddridge.

Ver. 9. He was three days without sight. Chrysostom conceives that he then had those extraordinary visions and revelations mentioned in 2 Corinthians 12:2; and that there God revealed his Son in him, that he might preach him among the heathen. Galatians 1:16.

9. Without sight—We look for the cause of this blindness, which affected Saul alone of this company, less into the region of matter than of soul. It was, perhaps, the powerful collision of spiritual forces, the Divine upon the human, which drove the perceptive power of Saul inward and disabled it from action. Neither did eat nor drink—The spirit, forced from external action, concentrated inwardly upon itself.

Three days—If we contemplate the awful struggle within the mighty spirit of this great man, in the present hey-day of his young manhood, we shall not wonder that its violence left no vitality for the outer perceptions or sensations. Like a powerful rail-train, he is stopped and driven back by a solid collision, and terrible and apparently wrecking is the recoil. 1. Jesus of Nazareth and his Church, strange to say, are true and divine! Whatever a Christian is, that Paul must now be, at whatever cost. 2. The whole structure of his past life, education, and hopes is in ruins, from which he must emerge a new man. 3. The sin of relentless slaughters, real or purposed, presses heavy on his soul and demands deep repentance. 4. He had supposed hitherto that he was keeping the law to the very highest standard; but now he sees that he has never known the law in its essence, and that he has broken and destroyed it to the very foundations. The experience of Romans 7:5-13, is now actually undergone. He was imaginarily alive without the real law; that law comes and he is dead. Who shall deliver him from this death, pressing like a dead body upon him? 5. Stephen beheld the glorified Jesus in 7:55, 56. Saul, standing by, beheld Stephen, in a rapture of prayer, commit his spirit to that heavenly Jesus. Saul has now seen that same glorified Jesus, and turns to him for help, committing himself to him for salvation. And now, “Behold, he prayeth!” It is time for Ananias to be called.

2. Ananias Baptizes and Authenticates Saul, 10-18.

Verse 10. A certain disciple-named Ananias] A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyrdom on the first of October. It has been farther stated that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque; but even the Mohammedans have the tradition, and treat his memory with great respect. However this may be, from Acts 22:12, we learn, what is of more importance, that he was a devout man according to the law, having a good report of all the Jews that dwelt there. See Clarke on “Acts 9:17”.

To him said the Lord in a vision] en oramati, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dream.

Verses 10-12. And there was a disciple named Ananias — 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 at Damascus, Acts 22:12. And after his conversion, his piety being still more 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 praying, not as he had done formerly, while a Pharisee, in self-confidence and pride, but in humiliation, contrition, and deep penitence, namely, for the pardon of his sin in persecuting the saints; and because Ananias himself had been shown to him in a vision, as sent to cure his sight. He hath seen in a vision, &c. — This vision which Saul had may be considered, 1st, As an immediate answer to his prayer, and the keeping up that communion with God which be had entered into by prayer. He had in prayer spread the misery of his case before God, and God presently manifests himself, and the kind intentions of his grace to him. 2d, As designed to raise his expectations, and make Ananias’s coming more welcome: he would readily receive him as a messenger from God, since he was told beforehand in vision, that such a one would come to him.

10. Disciple… Ananias—A permanent resident of high reputation (Acts 22:12) at Damascus. How came so settled a Christian there? (See note on verse 19.)

V. 11. Behold he is praying-He was shown thus to Ananias.

Verse 11. Arise, and go into the street which is called Straight] How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus.

Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Cæsar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this account that St. Paul claimed the rights of a Roman citizen; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service.

Behold, he prayeth] He is earnestly seeking to know my will, and to find the salvation of his soul; therefore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that “though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now.” This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was praying now for instruction, and his prayers were speedily answered.

Verses 10-12. And there was a disciple named Ananias — 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 at Damascus, Acts 22:12. And after his conversion, his piety being still more 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 praying, not as he had done formerly, while a Pharisee, in self-confidence and pride, but in humiliation, contrition, and deep penitence, namely, for the pardon of his sin in persecuting the saints; and because Ananias himself had been shown to him in a vision, as sent to cure his sight. He hath seen in a vision, &c. — This vision which Saul had may be considered, 1st, As an immediate answer to his prayer, and the keeping up that communion with God which be had entered into by prayer. He had in prayer spread the misery of his case before God, and God presently manifests himself, and the kind intentions of his grace to him. 2d, As designed to raise his expectations, and make Ananias’s coming more welcome: he would readily receive him as a messenger from God, since he was told beforehand in vision, that such a one would come to him.

11. Street… called Straight—So called from its cutting the city in two in a straight line. It is two miles in length from east to west, lined with colonnades, and now called the “Street of Bazaars.” It has a spot pointed out by officious tradition as the very house of this Ananias. “We visited the great cathedral,” says Mr. Tristam, “in the street which is called ‘Straight,’ and several of the mosques. The great mosque, once the Christian cathedral, and in yet earlier ages a heathen temple, is a noble structure, though, of course, without the interest or the splendour of the Mosque of Omar. We looked in at one magnificent portal, over which still remains engraven the inscription in Greek, ‘Thy kingdom, O Christ! is an everlasting kingdom, and thy dominion endureth throughout all generations.’ There stand the words, unread by the Moslem. We will take them as a silent prophecy that the day is coming when this dark land shall be Christ’s once more, and he shall reign for ever and ever. Even so, come, Lord Jesus.”

V. 12. A man called Ananias-His name also was revealed to Saul.

Verse 12. Hath seen in a vision] While God prepares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry.

Verses 10-12. And there was a disciple named Ananias — 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 at Damascus, Acts 22:12. And after his conversion, his piety being still more 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 praying, not as he had done formerly, while a Pharisee, in self-confidence and pride, but in humiliation, contrition, and deep penitence, namely, for the pardon of his sin in persecuting the saints; and because Ananias himself had been shown to him in a vision, as sent to cure his sight. He hath seen in a vision, &c. — This vision which Saul had may be considered, 1st, As an immediate answer to his prayer, and the keeping up that communion with God which be had entered into by prayer. He had in prayer spread the misery of his case before God, and God presently manifests himself, and the kind intentions of his grace to him. 2d, As designed to raise his expectations, and make Ananias’s coming more welcome: he would readily receive him as a messenger from God, since he was told beforehand in vision, that such a one would come to him.

12. Hath seen… a vision—Vision had answered to vision. Paul had been divinely assured upon his prayer what deliverer should come to relieve his spirit of its pressure and thereby his eyes of their blindness. He was assured that his comforter was no counterfeit; Ananias was assured that his patient was a genuine penitent. They met as strangers, yet as well known each to the other.

V. 13. But he answered-How natural it is to reason against God.

Verse 13. Lord, I have heard by many of this man] This was all done in a dream, else this sort of reasoning with his Maker would have been intolerable in Ananias. Saul had been a notorious persecutor; many could testify of his outrageous acts against the poor followers of Christ. Thy saints] That is, the Christians, or followers of Christ. aJgioi signifies not only holy persons, but also consecrated persons; from a, negative, and gh, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.

Verses 13, 14. Then Ananias — Astonished to hear such a name mentioned in such a connection; answered, Lord, I have heard by many of this man — What a malicious enemy he is to thy gospel: all those who were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints at Jerusalem — That he was the most virulent, violent persecutor of all the rest; what havoc he has made of the church: nay, and his errand to Damascus at this time is to persecute us Christians; for here he has authority from the chief priests to bind all that call on thy name — To treat thy disciples as the worst of criminals. Now, why doth Ananias thus object? Does he say, Therefore I do not owe him so much service? Why should I do him a kindness, who has designed and done us so much unkindness? No, Christ had taught him another lesson, namely, to render good for evil, blessing for cursing, and to pray for persecutors. But if he be such a persecutor of Christians, 1st, Will it be safe for Ananias to go to him? Will he not by so doing throw himself like a lamb into the mouth of a lion? And if he thus bring himself into trouble, will he not be justly blamed for his indiscretion? 2d, Will it be to any purpose to go to him? Can such a hard heart be ever softened? or such an Ethiopian ever change his skin?

V. 14. All that call on thy name-That is, all Christians.

Verse 14. And here he hath authority, &c.] Ananias had undoubtedly heard of Saul’s coming, and the commission he had received from the chief priests; and he was about to urge this as a reason why he should have no connection with so dangerous a man.

Verses 13, 14. Then Ananias — Astonished to hear such a name mentioned in such a connection; answered, Lord, I have heard by many of this man — What a malicious enemy he is to thy gospel: all those who were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints at Jerusalem — That he was the most virulent, violent persecutor of all the rest; what havoc he has made of the church: nay, and his errand to Damascus at this time is to persecute us Christians; for here he has authority from the chief priests to bind all that call on thy name — To treat thy disciples as the worst of criminals. Now, why doth Ananias thus object? Does he say, Therefore I do not owe him so much service? Why should I do him a kindness, who has designed and done us so much unkindness? No, Christ had taught him another lesson, namely, to render good for evil, blessing for cursing, and to pray for persecutors. But if he be such a persecutor of Christians, 1st, Will it be safe for Ananias to go to him? Will he not by so doing throw himself like a lamb into the mouth of a lion? And if he thus bring himself into trouble, will he not be justly blamed for his indiscretion? 2d, Will it be to any purpose to go to him? Can such a hard heart be ever softened? or such an Ethiopian ever change his skin?

14. Authority… chief priests—The supernatural character of the events were clearly perceived by Saul’s company; and, however much they may have endeavoured to conceal the mortifying overthrow and conversion of their leader, rumours of the facts could not but be circulated among both Jews and Christians in Damascus. Call on thy name—A clear declaration that the very peculiarity of the Christian was praying to Jesus.

V. 15. He is a chosen vessel to bear my name-That is, to testify of me. It is undeniable, that some men are unconditionally chosen or elected, to do some works for God

Verse 15. Go thy way] He was thus prevented from going farther in his reasoning on this subject.

He is a chosen vessel unto me] The word skeuov in Greek, and ylk keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, Ruth 2:9, When thou art athirst, go unto the vessels and drink, &c., there are these remarkable words . “ylk keley, vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments.”

This mode of speech was common also among the Greek and Roman writers. So POLYBIUS, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti,] says, hn uphretikon skeuov, kai pollav ecwn eformav eiv pragmatwn oikonomian. “He was a useful instrument, and fit for the management of affairs.” We find Paul, in 1 Thessalonians 4:4, using the same word, skeuov, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod VAS quasi constitit ejus. “The BODY, which is the VESSEL or instrument of the soul.” See Bp. Pearce on this passage.

Chosen vessel.-skeuov ekloghv is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, “choice men,” eminent persons; “choice things,” excellent articles. So in Jeremiah 22:7: They shall cut down the choice cedars, rjbm wtrkw Ëyzra vecaretu MIBCHAR arazeyca; kai

ekkoyousi tav eklekatav kedrouv sou, SEPT. They shall cut the most EXCELLENT of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took-first against Christianity, and afterwards, on the fullest conviction, the part he took in its favour-will at once perceive how well he was every way qualified for the great work to which God had called him. To bear my name before the Gentiles] To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, 1 Timothy 2:7; 2 Timothy 1:11. See also Galatians 2:7, 8, and Ephesians 3:8.

Verses 15, 16. But the Lord said, Go thy way — Do not tell me how bad he has been; I know it well; but go with all speed, and execute that message of mercy with which I have charged thee; for — How great and aggravated soever his former transgressions may have been, I assure thee he is a chosen vessel — Or instrument; unto me, to bear my name — That is, to testify of me, and bear witness of my truth; before the Gentiles — Enwpion eqnwn, before nations, namely, heathen nations; and kings — King Agrippa and Cesar himself; and the children of Israel — To thousands of whom, as well in the Gentile countries as in Judea, he shall testify the gospel of my grace. Beza justly observes, that an instrument of building, agriculture, &c., is often, in Greek, called okeuov, here rendered vessel, because in him the gospel treasure was to be lodged, in order to the conveyance of it to many; and a chosen vessel, because he was destined for eminent services, for which, doubtless, some persons are chosen and set apart from their mother’s womb, as Paul says he was, Galatians 1:15. For I will show him how great things he must suffer — He that hath been a persecutor, shall be himself persecuted. Christ’s saying he would show him this, was intended to signify his giving him notice of these sufferings beforehand, that they might be no surprise to him. Observe, reader, those that bear Christ’s name must expect to bear the cross for his name; and those that do most for Christ are often called to suffer most for him. Saul, that was designed for eminent services, was also designed for eminent sufferings.

15. A chosen vessel—Literally, a vessel of choice. Not merely, however, a choice vessel, but one whom, in view of his fitness as a man, Jesus hath chosen for a great mission. This, however, implies neither any impossibility that he would disobey his call, nor any eternal predestination to salvation. The word here rendered vessel often signifies instrument or organ; an instrument for carrying something. Kings—See Acts 25:23; 26:1-32; 27:24.

V. 16. For I-Do thou as thou art commanded. I will take care of the rest; will show him-In fact, through the whole course of his ministry. How great things he must suffer-So far will he be now from persecuting others.

Verse 16. How great things he must suffer] Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity.

Some think that the words, I will show him, &c., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honours and profits, and go forward in a work which he knew a violent death was to terminate!

Verses 15, 16. But the Lord said, Go thy way — Do not tell me how bad he has been; I know it well; but go with all speed, and execute that message of mercy with which I have charged thee; for — How great and aggravated soever his former transgressions may have been, I assure thee he is a chosen vessel — Or instrument; unto me, to bear my name — That is, to testify of me, and bear witness of my truth; before the Gentiles — Enwpion eqnwn, before nations, namely, heathen nations; and kings — King Agrippa and Cesar himself; and the children of Israel — To thousands of whom, as well in the Gentile countries as in Judea, he shall testify the gospel of my grace. Beza justly observes, that an instrument of building, agriculture, &c., is often, in Greek, called okeuov, here rendered vessel, because in him the gospel treasure was to be lodged, in order to the conveyance of it to many; and a chosen vessel, because he was destined for eminent services, for which, doubtless, some persons are chosen and set apart from their mother’s womb, as Paul says he was, Galatians 1:15. For I will show him how great things he must suffer — He that hath been a persecutor, shall be himself persecuted. Christ’s saying he would show him this, was intended to signify his giving him notice of these sufferings beforehand, that they might be no surprise to him. Observe, reader, those that bear Christ’s name must expect to bear the cross for his name; and those that do most for Christ are often called to suffer most for him. Saul, that was designed for eminent services, was also designed for eminent sufferings.

16. I will show him—By the revelations of future experience. Suffer—As he has inflicted hitherto, rather than suffered.

V. 17. The Lord hath sent me-Ananias does not tell Saul all which Christ had said concerning him. It was not expedient that he should know yet to how great a dignity he was called.

Verse 17. Brother Saul] As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul. The Lord, even Jesus] Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honour man by making him his agent, even in working miracles.

And be filled with the Holy Ghost.] So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, John 4:2. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter’s supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.

Verses 17-19. And Ananias went his way — With all readiness and joy undertook the message, not presuming to object any further; and entered into the house — To which he had been so particularly directed; and putting his hands on him — According to Christ’s direction, Mark 16:18; said, Brother Saul — So he terms him, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own Saul as a brother intimated to him God’s readiness to own him as a son, though he had been a blasphemer of God, and a persecutor of his children. The Lord, even Jesus — That same Jesus that appeared unto thee in the way — And convinced thee of thy sin in persecuting him; hath sent me — To thee, to comfort thee: his light struck thee blind, but he hath sent me that thou mightest receive thy sight — For his design was not ultimately to blind the eyes of thy body, but to open the eyes of thy soul; and that thou mightest be filled with the Holy Ghost — Which shall be poured out upon thee, not only in his sanctifying graces, but in his miraculous gifts, before I leave this place. See a further account of what passed between Ananias and Saul on this occasion, Acts 22:14-16. And immediately there fell from his eyes as it had been scales — Wsei lepidev, something like scales, an emblem of the darkness and prejudice which before had veiled his eyes; and their falling off intimated the clear views of divine things which he should henceforth enjoy. And he received his sight forthwith — That is, immediately on the scales falling from his eyes: the cure was sudden, to show that it was miraculous. And he arose and was baptized — And thereby submitted himself to the government of Christ, and cast himself upon his grace. Saul is now a disciple of Christ, and not only ceases to oppose him, but devotes himself entirely to his service and honour. Happy change! a change for which he himself, and myriads of immortal beings, will bless God through the never-ending ages of eternity. And when he had received meat, he was strengthened — Recovered that bodily strength which had been impaired by his long fast, as well as by what had happened to him in the way; and that strength it was his immediate care to employ in the service of his new Master, now associating with the disciples at Damascus, whom he had come to persecute. 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. 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 took place; nevertheless, from some circumstances mentioned in his history, learned men have gathered that it happened about the end of the third year after the death of Christ, or the beginning of the fourth, and when Saul was about thirty-four years of age. It may not be improper to observe here, that this conversion of Saul “added great lustre to the evidence of Christ’s resurrection from the dead. He 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, 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 as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus 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.” — Macknight.

17. Went his way—Ceased expostulation and commenced obedience, by taking, doubtless, the shortest route for the house of Judas in Straight Avenue. Brother Saul—The tender Christian epithet for the late murderous persecutor. Reverent it was, no doubt, as well as tender; for Ananias knew that this man was a future apostle, with the Gentile world for his wide mission. Appeared unto thee—Ananias here authenticates his own mission to Saul, by acknowledging Saul’s mission from Jesus.

Verse 18. There fell from his eyes as it had been scales] This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humour would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminæ or scales. This being done, the light would have as free a passage as formerly, and the result would be distinct vision.

And arose, and was baptized.] That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity.

Verses 17-19. And Ananias went his way — With all readiness and joy undertook the message, not presuming to object any further; and entered into the house — To which he had been so particularly directed; and putting his hands on him — According to Christ’s direction, Mark 16:18; said, Brother Saul — So he terms him, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own Saul as a brother intimated to him God’s readiness to own him as a son, though he had been a blasphemer of God, and a persecutor of his children. The Lord, even Jesus — That same Jesus that appeared unto thee in the way — And convinced thee of thy sin in persecuting him; hath sent me — To thee, to comfort thee: his light struck thee blind, but he hath sent me that thou mightest receive thy sight — For his design was not ultimately to blind the eyes of thy body, but to open the eyes of thy soul; and that thou mightest be filled with the Holy Ghost — Which shall be poured out upon thee, not only in his sanctifying graces, but in his miraculous gifts, before I leave this place. See a further account of what passed between Ananias and Saul on this occasion, Acts 22:14-16. And immediately there fell from his eyes as it had been scales — Wsei lepidev, something like scales, an emblem of the darkness and prejudice which before had veiled his eyes; and their falling off intimated the clear views of divine things which he should henceforth enjoy. And he received his sight forthwith — That is, immediately on the scales falling from his eyes: the cure was sudden, to show that it was miraculous. And he arose and was baptized — And thereby submitted himself to the government of Christ, and cast himself upon his grace. Saul is now a disciple of Christ, and not only ceases to oppose him, but devotes himself entirely to his service and honour. Happy change! a change for which he himself, and myriads of immortal beings, will bless God through the never-ending ages of eternity. And when he had received meat, he was strengthened — Recovered that bodily strength which had been impaired by his long fast, as well as by what had happened to him in the way; and that strength it was his immediate care to employ in the service of his new Master, now associating with the disciples at Damascus, whom he had come to persecute. 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. 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 took place; nevertheless, from some circumstances mentioned in his history, learned men have gathered that it happened about the end of the third year after the death of Christ, or the beginning of the fourth, and when Saul was about thirty-four years of age. It may not be improper to observe here, that this conversion of Saul “added great lustre to the evidence of Christ’s resurrection from the dead. He 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, 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 as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus 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.” — Macknight.

18. There fell—Ananias had put his hand upon him, verse (12,) Saul received the Holy Ghost, (verse 17,) and what followed? The regenerated and Spirit-filled Saul burst away the bondage produced upon his external sense. Very probably during the three days the humours had dried upon his eyeballs, and as the abounding of his spirit quickened the whole man, the scale-like particles fell from his eyes, thus forming a striking emblem of his renewed spiritual eye-sight.

Arose, and was baptized—Apparently without leaving the room. The interpolation by Lechler of a journey to the banks of some branch of the Barada river is licentious mis-interpretation. There is in the text (whatever there may be in his commentary) no intermediate event or action between the arose and the was baptized. The baptism in this case was preceded by faith, justification, regeneration by the Holy Spirit, and even the special bestowment of the Holy Ghost. It follows the regenerating affusion of the Spirit as the physical picture of a spiritual operation—the water-outpouring imaging the Spirit-outpouring.

3. Saul at Damascus, Jerusalem, Tarsus, 19-30.

Verse 19. When he had received meat, he was strengthened] His mind must have been greatly worn down under his three days’ conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days’ fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect.

Then was Saul certain days with the disciples] Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?

Verses 17-19. And Ananias went his way — With all readiness and joy undertook the message, not presuming to object any further; and entered into the house — To which he had been so particularly directed; and putting his hands on him — According to Christ’s direction, Mark 16:18; said, Brother Saul — So he terms him, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own Saul as a brother intimated to him God’s readiness to own him as a son, though he had been a blasphemer of God, and a persecutor of his children. The Lord, even Jesus — That same Jesus that appeared unto thee in the way — And convinced thee of thy sin in persecuting him; hath sent me — To thee, to comfort thee: his light struck thee blind, but he hath sent me that thou mightest receive thy sight — For his design was not ultimately to blind the eyes of thy body, but to open the eyes of thy soul; and that thou mightest be filled with the Holy Ghost — Which shall be poured out upon thee, not only in his sanctifying graces, but in his miraculous gifts, before I leave this place. See a further account of what passed between Ananias and Saul on this occasion, Acts 22:14-16. And immediately there fell from his eyes as it had been scales — Wsei lepidev, something like scales, an emblem of the darkness and prejudice which before had veiled his eyes; and their falling off intimated the clear views of divine things which he should henceforth enjoy. And he received his sight forthwith — That is, immediately on the scales falling from his eyes: the cure was sudden, to show that it was miraculous. And he arose and was baptized — And thereby submitted himself to the government of Christ, and cast himself upon his grace. Saul is now a disciple of Christ, and not only ceases to oppose him, but devotes himself entirely to his service and honour. Happy change! a change for which he himself, and myriads of immortal beings, will bless God through the never-ending ages of eternity. And when he had received meat, he was strengthened — Recovered that bodily strength which had been impaired by his long fast, as well as by what had happened to him in the way; and that strength it was his immediate care to employ in the service of his new Master, now associating with the disciples at Damascus, whom he had come to persecute. 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. 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 took place; nevertheless, from some circumstances mentioned in his history, learned men have gathered that it happened about the end of the third year after the death of Christ, or the beginning of the fourth, and when Saul was about thirty-four years of age. It may not be improper to observe here, that this conversion of Saul “added great lustre to the evidence of Christ’s resurrection from the dead. He 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, 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 as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus 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.” — Macknight.

Ver. 19. Then was Saul certain days with the disciples. Saints and angels rejoiced alike at his birth. He now heard witnesses on the other side: they showed him the old testament full of Jesus; the types of Isaac and Joseph, the victims bleeding on the altar, the highpriest entering the holy place; all adumbrating the glory of Christ and of his kingdom.

19. Meat… strengthened—If he possessed no strength before taking the meat, how could he have gone forth to endure immersion from the street Straight to the Barada? Certain days—A brief period; unlike, and previous to, the many days of verse 23. Disciples… Damascus—Whence were these first fruits of Christ already at Damascus? They may have been

1. Jews who had heard our Lord preach, and had removed to Damascus. 2. Devout persons present at the Pentecost, then for a while sojourning in Jerusalem, (Acts 2:5.) 3. Refugees scattered by the persecution of Acts 8:1-4.

Verse 20. Preached Christ in the synagogues] Instead of criston, Christ, ihsoun, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Æthiopic, Armenian, Slavonic, and Vulgate.

The great question to be determined, for the conviction of the Jews, was that JESUS was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading.

The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.

Verses 20-22. And straightway — That is, immediately after his conversion; he preached Christ in the synagogues — Some writers have given it as their opinion, (see Dr. Wells on the place, and Script. Geog., vol. 3. p. 375,) that as soon as Saul had strength to go anywhere abroad, he retired into the desert of Arabia, and there was favoured with a full revelation of Christianity, and spent some considerable time in devotion; and that after this he returned to Damascus and preached, which they argue from Galatians 1:16, 17. But this opinion seems inconsistent with what is here said of his preaching, euqewv, immediately. It seems, therefore, probable, that by his going into Arabia, to which Damascus now belonged, we are to understand his making excursions from that city into the neighbouring parts of that country, which he might do, perhaps, between the time in which he began to preach in Damascus, and his quitting it, after repeated labours there, to go to Jerusalem. That he is the Son of God — Foretold Psalm 2.; which he knew and proved Christ to be by incontestable arguments. But all that heard him were amazed — As well they might be; and said, Is not this he that destroyed them which called on this name — And now doth he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do! Nay, and did he not come hither for that intent — To seize all the Christians he could find; and bring them bound to the chief priests? — Who would have thought then that he should preach Christ as he doth? No doubt this was looked upon by many to be, what indeed it was, a great confirmation of the truth of Christianity, that a person who had been such a notorious persecutor of it, should come on a sudden to be such an intelligent and strenuous preacher of it. This miracle upon the mind of such a man outshone the miracles upon men’s bodies, and the giving Saul such another heart was more than giving men to speak with other tongues. But Saul increased the more in strength — Became more intimately acquainted with the gospel of Christ, and his pious affections became more strong, his faith and hope firm, and his love to Christ and his disciples, and to all mankind, more fervent. He also became more bold and resolute in the defence of the gospel: and confounded the unbelieving Jews, proving that this Jesus of Nazareth is the very Christ — The true Messiah, the Son of God. He answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments to which they could make no reply. And we can have no reason to doubt that he was instrumental in converting many to the faith of Christ, and therefore of building up the church at Damascus, which he had come thither to destroy.

20. Straightway—Saul is prompt to appear forthwith in public, both to testify what Jesus had done for him, and to demonstrate that he boasts rather than blushes at the change he had made.

Verse 21. Is not this he that destroyed them] oJ porqhsav. The verb porqein has three acceptations in the Greek writers: 1. To treat one as an enemy, to spoil him of his goods. 2. To lead away captive, to imprison. 3. To slay. Paul was properly porqwn, a destroyer, in all these senses. 1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Acts 26:11. 2. He shut up many of the saints in prison, Acts 8:3; 9:14; 26:10. 3. He persecuted them unto death-gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Acts 7:58; 8:1; 9:1; 26:10,

11. Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

Verses 20-22. And straightway — That is, immediately after his conversion; he preached Christ in the synagogues — Some writers have given it as their opinion, (see Dr. Wells on the place, and Script. Geog., vol. 3. p. 375,) that as soon as Saul had strength to go anywhere abroad, he retired into the desert of Arabia, and there was favoured with a full revelation of Christianity, and spent some considerable time in devotion; and that after this he returned to Damascus and preached, which they argue from Galatians 1:16, 17. But this opinion seems inconsistent with what is here said of his preaching, euqewv, immediately. It seems, therefore, probable, that by his going into Arabia, to which Damascus now belonged, we are to understand his making excursions from that city into the neighbouring parts of that country, which he might do, perhaps, between the time in which he began to preach in Damascus, and his quitting it, after repeated labours there, to go to Jerusalem. That he is the Son of God — Foretold Psalm 2.; which he knew and proved Christ to be by incontestable arguments. But all that heard him were amazed — As well they might be; and said, Is not this he that destroyed them which called on this name — And now doth he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do! Nay, and did he not come hither for that intent — To seize all the Christians he could find; and bring them bound to the chief priests? — Who would have thought then that he should preach Christ as he doth? No doubt this was looked upon by many to be, what indeed it was, a great confirmation of the truth of Christianity, that a person who had been such a notorious persecutor of it, should come on a sudden to be such an intelligent and strenuous preacher of it. This miracle upon the mind of such a man outshone the miracles upon men’s bodies, and the giving Saul such another heart was more than giving men to speak with other tongues. But Saul increased the more in strength — Became more intimately acquainted with the gospel of Christ, and his pious affections became more strong, his faith and hope firm, and his love to Christ and his disciples, and to all mankind, more fervent. He also became more bold and resolute in the defence of the gospel: and confounded the unbelieving Jews, proving that this Jesus of Nazareth is the very Christ — The true Messiah, the Son of God. He answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments to which they could make no reply. And we can have no reason to doubt that he was instrumental in converting many to the faith of Christ, and therefore of building up the church at Damascus, which he had come thither to destroy.

21. Amazed—Sudden conversions are a great stumbling-block to unbelievers and rationalists. But in this case, when the persecutor suddenly turned preacher, the amazement was fairly at its height. It is well when the firmness of the young convert is greater even than the caviller’s amazement.

Verse 22. Confounded the Jews] sunecune, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause.

Proving that this] outov, This person, viz. JESUS, is very Christ; estin o cristov, IS THE CHRIST, or Messiah. See Clarke on “Acts 9:21”.

Verses 20-22. And straightway — That is, immediately after his conversion; he preached Christ in the synagogues — Some writers have given it as their opinion, (see Dr. Wells on the place, and Script. Geog., vol. 3. p. 375,) that as soon as Saul had strength to go anywhere abroad, he retired into the desert of Arabia, and there was favoured with a full revelation of Christianity, and spent some considerable time in devotion; and that after this he returned to Damascus and preached, which they argue from Galatians 1:16, 17. But this opinion seems inconsistent with what is here said of his preaching, euqewv, immediately. It seems, therefore, probable, that by his going into Arabia, to which Damascus now belonged, we are to understand his making excursions from that city into the neighbouring parts of that country, which he might do, perhaps, between the time in which he began to preach in Damascus, and his quitting it, after repeated labours there, to go to Jerusalem. That he is the Son of God — Foretold Psalm 2.; which he knew and proved Christ to be by incontestable arguments. But all that heard him were amazed — As well they might be; and said, Is not this he that destroyed them which called on this name — And now doth he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do! Nay, and did he not come hither for that intent — To seize all the Christians he could find; and bring them bound to the chief priests? — Who would have thought then that he should preach Christ as he doth? No doubt this was looked upon by many to be, what indeed it was, a great confirmation of the truth of Christianity, that a person who had been such a notorious persecutor of it, should come on a sudden to be such an intelligent and strenuous preacher of it. This miracle upon the mind of such a man outshone the miracles upon men’s bodies, and the giving Saul such another heart was more than giving men to speak with other tongues. But Saul increased the more in strength — Became more intimately acquainted with the gospel of Christ, and his pious affections became more strong, his faith and hope firm, and his love to Christ and his disciples, and to all mankind, more fervent. He also became more bold and resolute in the defence of the gospel: and confounded the unbelieving Jews, proving that this Jesus of Nazareth is the very Christ — The true Messiah, the Son of God. He answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments to which they could make no reply. And we can have no reason to doubt that he was instrumental in converting many to the faith of Christ, and therefore of building up the church at Damascus, which he had come thither to destroy.

22. The more in strength—All the arguments which Stephen and his friends had used (note Acts 6:9) now, doubtless, came up to him with redoubled power, confirmed by his own recent experience. This is very Christ—The very Messiah, predicted by prophets, and longed for by Israel. No wonder that he who thus used his spiritual strength increased the more in strength. Confounded the Jews—But, alas! did not convince, or, at any rate, convert them.

Verse 23. And after that many days were fulfilled] What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Galatians 1:17, 18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, relative to his employment in Arabia for those three years, must be both foolish and impertinent.

Verses 23-25. And after many days were fulfilled — In which several events took place, which are elsewhere hinted at; and particularly after he had made an excursion into Arabia, as is mentioned Galatians 1:16-18, probably to spread the gospel there, or, as some suppose, that he might have opportunity, in privacy and retirement, for studying the Jewish Scriptures more carefully than he had done, by the help of the new light which had been bestowed on him, and for prayer and meditation, and attending to such further revelations as Christ should be pleased to make to him; and after he had returned again to Damascus, the Jews took counsel to kill him — Finding it impossible to answer his arguments, or to damp his zeal, they resolved to silence him by putting an end to his life. Here we cannot but reflect on the astonishing malignity and obstinacy of these blinded Jews! How amazing it is, that when so great a persecutor of the Christians was, by a voice and appearance from heaven, converted to Christianity, they should be so far from following his example, that they should attempt even to take away his life! In this design they were assisted by the governor of the city, under Aretas, king of Arabia, who, after having been conquered by the Romans under Pompey, had by some means got possession of it. This governor guarded the city night and day with the greatest strictness, persons being appointed to keep watch at all the gates to prevent his escaping; and the Jews, in the mean time, lying in wait to seize and murder him. Their designs, however, were known to Saul, God graciously discovering them to him, so that he kept himself concealed, and gave them no opportunity of executing their purpose. Then the disciples — Who were in Damascus, anxious to preserve a life of so much value; took him by night — When they were not observed, either by the Jews or the governor’s garrison; and let him down by the wall in a basket — As Rahab did the spies, Joshua 2:15; and Michal did David, 1 Samuel 19:12; the providence of God directing and assisting them in this undertaking, so that, as he himself says, (2 Corinthians 11:32, 33,) he escaped out of their hands.

23. Many days—Few would suspect here how many these days were. Yet we find that in 1 Kings 1:38-39, many days amounted to three years. And we also find by Galatians 1:15-18, that it was just three years between Saul’s conversion and his going to Jerusalem, as mentioned in verse 26. During that three years he went into Arabia. But, by Jewish reckoning, three years may be only a year and two fragments of a year; less, perhaps, than eighteen months. Arabia is more narrowly the peninsula between the Red Sea and the Persian Gulf. But northeastwardly, as the wandering tribes streamed indefinitely forth, the territory of Arabia stretched up on the south and east to near Damascus. The Arabia to which Saul retired was, perhaps, Iturea or Hauran, lying eastwardly; and he probably continued in intercourse with Damascus. The purpose for which Saul retired into this sequestered region was, perhaps, to acquire by fuller study, under the guidance of inspiration and of the Old Testament, a clearer insight into the facts of Jesus’ life, and the great principles of Christian truth. No hint is given that he preached to the Arabians, which is not enumerated among the early fields of his ministry, (Acts 26:20.) From this retirement he came forth with greater apostolic strength. Was it by revelation (Galatians 1) that Saul learned the facts of the Gospel History? If not, then how, and when? First, he must have acquired the main facts at Jerusalem itself, in his debates with Stephen and the other Hellenists. (See notes on Acts 6:9-15.) We see no reason to doubt that the entire miraculous life and atoning death of Christ had been discussed by Paul with the advocates of Christianity. Admitting the miracles, he would then attribute them to a demoniac power. Afterward he may have more fully grounded himself in them in his intercourse with the Damascus Christians, especially Ananias, some of whom were, doubtless, eye and ear witnesses of Jesus’ ministry and of the apostolic narratives. (See vol. ii, page 5.) Finally, we believe that Luke was the true historical investigator, and that Paul learned the Gospel facts of Luke, rather than Luke of Paul. These facts, when attained, he contemplated in the light of that previous meditation in Arabia, by which he became the profoundest of Christian theologians, and the most effective of Christian preachers. When at the close of this three years he went up to Jerusalem (Galatians 1:18) and abode with Peter, Peter could add nothing to him (Galatians 2:6) of Gospel doctrine, though, doubtless, he could narrate many a historic fact. Took counsel—Formed a conspiracy. To kill him—They could let the quiet Ananias alone; they would not molest the disciples, (ver. 25;) but this prince of apostates, this friend to the Gentiles, they will not tolerate, but will assassinate. Wherever Paul appears, though peace before reigned, a flame of wrath springs up. The reason is in one word—GENTILES. (See note on Acts 22:22.)

In 2 Corinthians 11:32, Paul tells us that the governor (ethnarch) of King Aretas headed this conspiracy against him, and stationed the guards at the city gates to prevent his escape. We have narrated in our notes on Matthew 14:1-6, how the daughter of this Aretas, being the wife of Herod Antipas, was repudiated by her husband in order that he might marry Herodias. A war ensued, in which Aretas was victorious, and the vanquished Antipas appealed to Tiberius, Emperor of Rome, who commenced ordering his army to the aid of Antipas; but before the order was fulfilled the emperor died, leaving Aretas master of the territories he had acquired, of which Damascus appears to have been a part. The death of Tiberius, we know from history, occurred in A.D. 36, and Paul’s escape, therefore, was probably in 38.

V. 24. They guarded the gates day and night-That is, the governor did, at their request, 2 Corinthians 11:32.

Verse 24. They watched the gates day and night to kill him.] At this time Damascus was under the government of Aretas, king of Arabia, who was now at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip’s wife. As Herod was supported by the Romans, Saul’s enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape.

Verses 23-25. And after many days were fulfilled — In which several events took place, which are elsewhere hinted at; and particularly after he had made an excursion into Arabia, as is mentioned Galatians 1:16-18, probably to spread the gospel there, or, as some suppose, that he might have opportunity, in privacy and retirement, for studying the Jewish Scriptures more carefully than he had done, by the help of the new light which had been bestowed on him, and for prayer and meditation, and attending to such further revelations as Christ should be pleased to make to him; and after he had returned again to Damascus, the Jews took counsel to kill him — Finding it impossible to answer his arguments, or to damp his zeal, they resolved to silence him by putting an end to his life. Here we cannot but reflect on the astonishing malignity and obstinacy of these blinded Jews! How amazing it is, that when so great a persecutor of the Christians was, by a voice and appearance from heaven, converted to Christianity, they should be so far from following his example, that they should attempt even to take away his life! In this design they were assisted by the governor of the city, under Aretas, king of Arabia, who, after having been conquered by the Romans under Pompey, had by some means got possession of it. This governor guarded the city night and day with the greatest strictness, persons being appointed to keep watch at all the gates to prevent his escaping; and the Jews, in the mean time, lying in wait to seize and murder him. Their designs, however, were known to Saul, God graciously discovering them to him, so that he kept himself concealed, and gave them no opportunity of executing their purpose. Then the disciples — Who were in Damascus, anxious to preserve a life of so much value; took him by night — When they were not observed, either by the Jews or the governor’s garrison; and let him down by the wall in a basket — As Rahab did the spies, Joshua 2:15; and Michal did David, 1 Samuel 19:12; the providence of God directing and assisting them in this undertaking, so that, as he himself says, (2 Corinthians 11:32, 33,) he escaped out of their hands.

24. Gates—As the only outlets from the city. Paul must have been very closely concealed, as there can be no doubt that the ethnarch or viceroy of Aretas, then master of Damascus, rendered them every aid to apprehend him.

Verse 25. Let him down, by the wall] Favoured, probably, by a house built against or upon the wall, through the window of which they could lower him in a basket; and by this means he made his escape. His escape was something similar to that of the spies at Jericho, Joshua 2:15.

Verses 23-25. And after many days were fulfilled — In which several events took place, which are elsewhere hinted at; and particularly after he had made an excursion into Arabia, as is mentioned Galatians 1:16-18, probably to spread the gospel there, or, as some suppose, that he might have opportunity, in privacy and retirement, for studying the Jewish Scriptures more carefully than he had done, by the help of the new light which had been bestowed on him, and for prayer and meditation, and attending to such further revelations as Christ should be pleased to make to him; and after he had returned again to Damascus, the Jews took counsel to kill him — Finding it impossible to answer his arguments, or to damp his zeal, they resolved to silence him by putting an end to his life. Here we cannot but reflect on the astonishing malignity and obstinacy of these blinded Jews! How amazing it is, that when so great a persecutor of the Christians was, by a voice and appearance from heaven, converted to Christianity, they should be so far from following his example, that they should attempt even to take away his life! In this design they were assisted by the governor of the city, under Aretas, king of Arabia, who, after having been conquered by the Romans under Pompey, had by some means got possession of it. This governor guarded the city night and day with the greatest strictness, persons being appointed to keep watch at all the gates to prevent his escaping; and the Jews, in the mean time, lying in wait to seize and murder him. Their designs, however, were known to Saul, God graciously discovering them to him, so that he kept himself concealed, and gave them no opportunity of executing their purpose. Then the disciples — Who were in Damascus, anxious to preserve a life of so much value; took him by night — When they were not observed, either by the Jews or the governor’s garrison; and let him down by the wall in a basket — As Rahab did the spies, Joshua 2:15; and Michal did David, 1 Samuel 19:12; the providence of God directing and assisting them in this undertaking, so that, as he himself says, (2 Corinthians 11:32, 33,) he escaped out of their hands.

25. By the wall—The base or window of a house projecting beyond the wall allowed Saul to be let down without, and so escape.

V. 26. And coming to Jerusalem-Three years after, Galatians 1:18. These three years St. Paul passes over, Acts 22:17, likewise.

Verse 26. He assayed to join himself to the disciples] epeirato kollasqai, He endeavoured to get closely united to them, to be in religious fellowship with them.

Believed not that he was a disciple.] They did not suppose it possible that such a person could be converted to the faith of Christ. The full power of Divine grace, in the conversion of the soul, was not yet completely known.

Verses 26-30. And when Saul was come to Jerusalem, &c. — It must be observed here, that the history of Paul’s preaching at Damascus, going into Arabia, and visiting Jerusalem, is somewhat intricate, and interpreters differ much about it. But the series of it seems most probably to be as Dr. Whitby has stated it; namely, 1st, That, “after his conversion, he constantly preached in the synagogues of Damascus, that Jesus was the Son of God. 2d, That, going thence into Arabia, between two and three years after, he returned to Damascus, (Galatians 1:17,) of which journey, however, Luke, not being with him, gives no account. 3d, That, at his return, being increased in wisdom and strength, he continued many days in Damascus, proving that Jesus was the Christ. 4th, That, after three years, escaping from Damascus, he came to Jerusalem, and was by Barnabas brought to the apostles Peter and James, and continued there fifteen days, Galatians 1:18, 19. 5th, There Christ appeared to him in a vision; commanding him to depart out of Jerusalem; and he accordingly went thence to Cesarea Philippi in Cœlo-Syria, and to Tarsus in Cilicia, Acts 9:30; Galatians 1:21.”

He assayed to join himself to the disciples — The despised, persecuted followers of Jesus, who were now in his eyes the excellent of the earth, and with whom he desired to be united in Christian fellowship. But they were all afraid of him, and believed not that he — Who had signalized himself so much by his rage against the church; was indeed a disciple — But suspected that his professing to be such was a mere artifice whereby he endeavoured to insinuate himself into their confidence, in order that he might thus have it in his power to detect and ruin a great number of them. It may seem strange that so remarkable an event as Saul’s conversion should be concealed so long from the Christians at Jerusalem; but it is to be considered, that there were not then such conveniences of correspondence between one place and another as we now have, and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq., 18:5,) might have interrupted that between Damascus and Jerusalem. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him on the one hand, and the Christians, on the other, would not receive and entertain him. But Barnabas took him — Probably having been informed of his conversion by Ananias, or some of the brethren of Damascus; and brought him to the apostles — Namely, to Peter and James, the rest, it seems, being then absent from Jerusalem, for Paul himself tells us, (Galatians 1:19,) that, on his going to Jerusalem at this time, he saw no other of the apostles but these two. And declared unto them how he had seen the Lord in the way — To Damascus, and that he had spoken to him in a manner that had conquered all his former prejudices against the gospel; and how — In consequence of the change which was then made in his views, and in his heart; he had preached boldly at Damascus — Even at the apparent hazard of his life. So that he gave sufficient proof that he was a new creature, changed in principle and practice. And he was with them — With the Christians, who, on receiving such information from Barnabas, gladly admitted him into communion with them, and even into their most intimate friendship, so that he was coming in and going out among them — That is, frequently conversing and associating with them, for fifteen days, Galatians 1:18. And he spake boldly in the name of Jesus — Even in Jerusalem, and that not only to such Jews as were natives of Judea; but disputed against the Grecians — Or Hellenists, namely, the foreign Jews, who used the Greek language, and came out of other parts to worship at Jerusalem. For Saul seems to have earnestly desired that they might carry along with them the knowledge of Christ into their own countries. But they went about to slay him — As they did Stephen, when they could not resist the Spirit by which he spake: so enraged were they at this unexpected opposition from one, on whose zeal for the Jewish religion, and against Christianity, they had had so great a dependance. Which when the brethren knew — Remembering how the putting Stephen to death, upon his disputing with the Hellenists, had been the beginning of a sore persecution, and being afraid of seeing such a tragedy acted over again, they hastened Paul out of the way; they brought him down to Cesarea — Namely, Cesarea Philippi, (for he went through the regions of Syria and Cilicia, and therefore went by land, Galatians 1:21,) and from thence sent him forth — Doubtless with proper recommendations; to Tarsus — The capital of Cilicia, and his native place, where they hoped he might proceed in his work with more safety than at Jerusalem, and, perhaps, might meet with protection, and some support from his relations and friends. Yet it was also by direction from heaven, as he himself tells us, (Acts 22:17, 18,) that he left Jerusalem at this time, Christ ordering him to go out of it quickly, because he must be sent to the Gentiles. Observe, reader, those by whom God has work to do, shall be protected from all the designs of their enemies against them till it be done; for Christ’s witnesses cannot be slain till they have finished their testimony.

26. Come to Jerusalem—Three years, by Jewish reckoning, have passed, and for the first time Saul returns, an altered man, to the Jerusalem from which he had so gallantly gone forth “breathing menace and murder.” All afraid of him—The Church had been scattered abroad by his cruelty many months ago. One by one, as they learned that danger had died away, numbers had returned. Some, probably, had heard rumours that their chief persecutor had been converted; but as Saul had retired from public view into Arabia, the rumour died away. When at last that same face, so terrible in its associations, unannounced, reappeared among them, no wonder that a panic arose!

V. 27. To the apostles-Peter and James, Galatians 1:18,19 And declared-He who has been an enemy to the truth ought not to be trusted till he gives proof that he is changed.

Verse 27. Barnabas-brought him to the apostles] That is, to Peter and James; for others of the apostles he saw none, Galatians 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Galatians 1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul’s conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help; 1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations. 2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce. 3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse. 4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem. 5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul’s conversion as quiet as possible, that the Christian cause might not gain credit by it. 6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.

Verses 26-30. And when Saul was come to Jerusalem, &c. — It must be observed here, that the history of Paul’s preaching at Damascus, going into Arabia, and visiting Jerusalem, is somewhat intricate, and interpreters differ much about it. But the series of it seems most probably to be as Dr. Whitby has stated it; namely, 1st, That, “after his conversion, he constantly preached in the synagogues of Damascus, that Jesus was the Son of God. 2d, That, going thence into Arabia, between two and three years after, he returned to Damascus, (Galatians 1:17,) of which journey, however, Luke, not being with him, gives no account. 3d, That, at his return, being increased in wisdom and strength, he continued many days in Damascus, proving that Jesus was the Christ. 4th, That, after three years, escaping from Damascus, he came to Jerusalem, and was by Barnabas brought to the apostles Peter and James, and continued there fifteen days, Galatians 1:18, 19. 5th, There Christ appeared to him in a vision; commanding him to depart out of Jerusalem; and he accordingly went thence to Cesarea Philippi in Cœlo-Syria, and to Tarsus in Cilicia, Acts 9:30; Galatians 1:21.”

He assayed to join himself to the disciples — The despised, persecuted followers of Jesus, who were now in his eyes the excellent of the earth, and with whom he desired to be united in Christian fellowship. But they were all afraid of him, and believed not that he — Who had signalized himself so much by his rage against the church; was indeed a disciple — But suspected that his professing to be such was a mere artifice whereby he endeavoured to insinuate himself into their confidence, in order that he might thus have it in his power to detect and ruin a great number of them. It may seem strange that so remarkable an event as Saul’s conversion should be concealed so long from the Christians at Jerusalem; but it is to be considered, that there were not then such conveniences of correspondence between one place and another as we now have, and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq., 18:5,) might have interrupted that between Damascus and Jerusalem. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him on the one hand, and the Christians, on the other, would not receive and entertain him. But Barnabas took him — Probably having been informed of his conversion by Ananias, or some of the brethren of Damascus; and brought him to the apostles — Namely, to Peter and James, the rest, it seems, being then absent from Jerusalem, for Paul himself tells us, (Galatians 1:19,) that, on his going to Jerusalem at this time, he saw no other of the apostles but these two. And declared unto them how he had seen the Lord in the way — To Damascus, and that he had spoken to him in a manner that had conquered all his former prejudices against the gospel; and how — In consequence of the change which was then made in his views, and in his heart; he had preached boldly at Damascus — Even at the apparent hazard of his life. So that he gave sufficient proof that he was a new creature, changed in principle and practice. And he was with them — With the Christians, who, on receiving such information from Barnabas, gladly admitted him into communion with them, and even into their most intimate friendship, so that he was coming in and going out among them — That is, frequently conversing and associating with them, for fifteen days, Galatians 1:18. And he spake boldly in the name of Jesus — Even in Jerusalem, and that not only to such Jews as were natives of Judea; but disputed against the Grecians — Or Hellenists, namely, the foreign Jews, who used the Greek language, and came out of other parts to worship at Jerusalem. For Saul seems to have earnestly desired that they might carry along with them the knowledge of Christ into their own countries. But they went about to slay him — As they did Stephen, when they could not resist the Spirit by which he spake: so enraged were they at this unexpected opposition from one, on whose zeal for the Jewish religion, and against Christianity, they had had so great a dependance. Which when the brethren knew — Remembering how the putting Stephen to death, upon his disputing with the Hellenists, had been the beginning of a sore persecution, and being afraid of seeing such a tragedy acted over again, they hastened Paul out of the way; they brought him down to Cesarea — Namely, Cesarea Philippi, (for he went through the regions of Syria and Cilicia, and therefore went by land, Galatians 1:21,) and from thence sent him forth — Doubtless with proper recommendations; to Tarsus — The capital of Cilicia, and his native place, where they hoped he might proceed in his work with more safety than at Jerusalem, and, perhaps, might meet with protection, and some support from his relations and friends. Yet it was also by direction from heaven, as he himself tells us, (Acts 22:17, 18,) that he left Jerusalem at this time, Christ ordering him to go out of it quickly, because he must be sent to the Gentiles. Observe, reader, those by whom God has work to do, shall be protected from all the designs of their enemies against them till it be done; for Christ’s witnesses cannot be slain till they have finished their testimony.

27. Barnabas—As he was a native of Cyprus, a few hours’ sail from Tarsus, he might have been a friend from boyhood to Saul. To the apostles—Peter and James, who were probably the only apostles then in Jerusalem, (Galatians 1:18, 19.) These may have known more clearly of Saul’s conversion, but it was necessary that they should be duly certified by a more authentic witness in order that they might reassure the suspicious brethren.

Verse 28. He was with them coming in and going out] Freely conversing and associating with them; but this seems to have continued only fifteen days. See Galatians 1:18.

Verses 26-30. And when Saul was come to Jerusalem, &c. — It must be observed here, that the history of Paul’s preaching at Damascus, going into Arabia, and visiting Jerusalem, is somewhat intricate, and interpreters differ much about it. But the series of it seems most probably to be as Dr. Whitby has stated it; namely, 1st, That, “after his conversion, he constantly preached in the synagogues of Damascus, that Jesus was the Son of God. 2d, That, going thence into Arabia, between two and three years after, he returned to Damascus, (Galatians 1:17,) of which journey, however, Luke, not being with him, gives no account. 3d, That, at his return, being increased in wisdom and strength, he continued many days in Damascus, proving that Jesus was the Christ. 4th, That, after three years, escaping from Damascus, he came to Jerusalem, and was by Barnabas brought to the apostles Peter and James, and continued there fifteen days, Galatians 1:18, 19. 5th, There Christ appeared to him in a vision; commanding him to depart out of Jerusalem; and he accordingly went thence to Cesarea Philippi in Cœlo-Syria, and to Tarsus in Cilicia, Acts 9:30; Galatians 1:21.”

He assayed to join himself to the disciples — The despised, persecuted followers of Jesus, who were now in his eyes the excellent of the earth, and with whom he desired to be united in Christian fellowship. But they were all afraid of him, and believed not that he — Who had signalized himself so much by his rage against the church; was indeed a disciple — But suspected that his professing to be such was a mere artifice whereby he endeavoured to insinuate himself into their confidence, in order that he might thus have it in his power to detect and ruin a great number of them. It may seem strange that so remarkable an event as Saul’s conversion should be concealed so long from the Christians at Jerusalem; but it is to be considered, that there were not then such conveniences of correspondence between one place and another as we now have, and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq., 18:5,) might have interrupted that between Damascus and Jerusalem. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him on the one hand, and the Christians, on the other, would not receive and entertain him. But Barnabas took him — Probably having been informed of his conversion by Ananias, or some of the brethren of Damascus; and brought him to the apostles — Namely, to Peter and James, the rest, it seems, being then absent from Jerusalem, for Paul himself tells us, (Galatians 1:19,) that, on his going to Jerusalem at this time, he saw no other of the apostles but these two. And declared unto them how he had seen the Lord in the way — To Damascus, and that he had spoken to him in a manner that had conquered all his former prejudices against the gospel; and how — In consequence of the change which was then made in his views, and in his heart; he had preached boldly at Damascus — Even at the apparent hazard of his life. So that he gave sufficient proof that he was a new creature, changed in principle and practice. And he was with them — With the Christians, who, on receiving such information from Barnabas, gladly admitted him into communion with them, and even into their most intimate friendship, so that he was coming in and going out among them — That is, frequently conversing and associating with them, for fifteen days, Galatians 1:18. And he spake boldly in the name of Jesus — Even in Jerusalem, and that not only to such Jews as were natives of Judea; but disputed against the Grecians — Or Hellenists, namely, the foreign Jews, who used the Greek language, and came out of other parts to worship at Jerusalem. For Saul seems to have earnestly desired that they might carry along with them the knowledge of Christ into their own countries. But they went about to slay him — As they did Stephen, when they could not resist the Spirit by which he spake: so enraged were they at this unexpected opposition from one, on whose zeal for the Jewish religion, and against Christianity, they had had so great a dependance. Which when the brethren knew — Remembering how the putting Stephen to death, upon his disputing with the Hellenists, had been the beginning of a sore persecution, and being afraid of seeing such a tragedy acted over again, they hastened Paul out of the way; they brought him down to Cesarea — Namely, Cesarea Philippi, (for he went through the regions of Syria and Cilicia, and therefore went by land, Galatians 1:21,) and from thence sent him forth — Doubtless with proper recommendations; to Tarsus — The capital of Cilicia, and his native place, where they hoped he might proceed in his work with more safety than at Jerusalem, and, perhaps, might meet with protection, and some support from his relations and friends. Yet it was also by direction from heaven, as he himself tells us, (Acts 22:17, 18,) that he left Jerusalem at this time, Christ ordering him to go out of it quickly, because he must be sent to the Gentiles. Observe, reader, those by whom God has work to do, shall be protected from all the designs of their enemies against them till it be done; for Christ’s witnesses cannot be slain till they have finished their testimony.

Verse 29. Disputed against the Grecians] That is, the Hellenistic Jews, viz. those who lived in Grecian cities, spoke the Greek language, and used the Septuagint version for their scriptures. And thus the Syriac version has interpreted this place. See Clarke’s note on “Acts 6:1”, where this subject is largely explained.

Verses 26-30. And when Saul was come to Jerusalem, &c. — It must be observed here, that the history of Paul’s preaching at Damascus, going into Arabia, and visiting Jerusalem, is somewhat intricate, and interpreters differ much about it. But the series of it seems most probably to be as Dr. Whitby has stated it; namely, 1st, That, “after his conversion, he constantly preached in the synagogues of Damascus, that Jesus was the Son of God. 2d, That, going thence into Arabia, between two and three years after, he returned to Damascus, (Galatians 1:17,) of which journey, however, Luke, not being with him, gives no account. 3d, That, at his return, being increased in wisdom and strength, he continued many days in Damascus, proving that Jesus was the Christ. 4th, That, after three years, escaping from Damascus, he came to Jerusalem, and was by Barnabas brought to the apostles Peter and James, and continued there fifteen days, Galatians 1:18, 19. 5th, There Christ appeared to him in a vision; commanding him to depart out of Jerusalem; and he accordingly went thence to Cesarea Philippi in Cœlo-Syria, and to Tarsus in Cilicia, Acts 9:30; Galatians 1:21.”

He assayed to join himself to the disciples — The despised, persecuted followers of Jesus, who were now in his eyes the excellent of the earth, and with whom he desired to be united in Christian fellowship. But they were all afraid of him, and believed not that he — Who had signalized himself so much by his rage against the church; was indeed a disciple — But suspected that his professing to be such was a mere artifice whereby he endeavoured to insinuate himself into their confidence, in order that he might thus have it in his power to detect and ruin a great number of them. It may seem strange that so remarkable an event as Saul’s conversion should be concealed so long from the Christians at Jerusalem; but it is to be considered, that there were not then such conveniences of correspondence between one place and another as we now have, and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq., 18:5,) might have interrupted that between Damascus and Jerusalem. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him on the one hand, and the Christians, on the other, would not receive and entertain him. But Barnabas took him — Probably having been informed of his conversion by Ananias, or some of the brethren of Damascus; and brought him to the apostles — Namely, to Peter and James, the rest, it seems, being then absent from Jerusalem, for Paul himself tells us, (Galatians 1:19,) that, on his going to Jerusalem at this time, he saw no other of the apostles but these two. And declared unto them how he had seen the Lord in the way — To Damascus, and that he had spoken to him in a manner that had conquered all his former prejudices against the gospel; and how — In consequence of the change which was then made in his views, and in his heart; he had preached boldly at Damascus — Even at the apparent hazard of his life. So that he gave sufficient proof that he was a new creature, changed in principle and practice. And he was with them — With the Christians, who, on receiving such information from Barnabas, gladly admitted him into communion with them, and even into their most intimate friendship, so that he was coming in and going out among them — That is, frequently conversing and associating with them, for fifteen days, Galatians 1:18. And he spake boldly in the name of Jesus — Even in Jerusalem, and that not only to such Jews as were natives of Judea; but disputed against the Grecians — Or Hellenists, namely, the foreign Jews, who used the Greek language, and came out of other parts to worship at Jerusalem. For Saul seems to have earnestly desired that they might carry along with them the knowledge of Christ into their own countries. But they went about to slay him — As they did Stephen, when they could not resist the Spirit by which he spake: so enraged were they at this unexpected opposition from one, on whose zeal for the Jewish religion, and against Christianity, they had had so great a dependance. Which when the brethren knew — Remembering how the putting Stephen to death, upon his disputing with the Hellenists, had been the beginning of a sore persecution, and being afraid of seeing such a tragedy acted over again, they hastened Paul out of the way; they brought him down to Cesarea — Namely, Cesarea Philippi, (for he went through the regions of Syria and Cilicia, and therefore went by land, Galatians 1:21,) and from thence sent him forth — Doubtless with proper recommendations; to Tarsus — The capital of Cilicia, and his native place, where they hoped he might proceed in his work with more safety than at Jerusalem, and, perhaps, might meet with protection, and some support from his relations and friends. Yet it was also by direction from heaven, as he himself tells us, (Acts 22:17, 18,) that he left Jerusalem at this time, Christ ordering him to go out of it quickly, because he must be sent to the Gentiles. Observe, reader, those by whom God has work to do, shall be protected from all the designs of their enemies against them till it be done; for Christ’s witnesses cannot be slain till they have finished their testimony.

Ver. 29. He disputed against the Grecians. Literally the Hellenists, who were probably pharisees, of the sect to which he had belonged. See the note on chap. 6:1. The word Hellenists is of doubtful import. John 12:20. Acts 11:20, &c.

29. Grecians—Same word as in Acts 6:1; 11:20; the Hellenists. One of the names of ancient Greece was Hellas, and Greeks were thence called Hellenes; and a Jew who imitated Greekish customs was said to Hellenize; and a Jew who spoke Greek or affected Greek manners was called a Hellenist. The utter refusal of the Gospel from Paul by the Jews was confirmed to him by the Lord in a trance, (Acts 22:17-21.) Saul, therefore, remained but fifteen days at the residence of Peter, and at the instance of the brethren departed.

Verse 30. They brought him down to Cæsarea] Calmet contends that this was Cæsarea of Palestine, and not Cæsarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Cæsarea of Palestine is meant, and not Cæsarea Philippi. See Clarke on “Acts 8:40”.

Sent him forth to Tarsus.] This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.

Verses 26-30. And when Saul was come to Jerusalem, &c. — It must be observed here, that the history of Paul’s preaching at Damascus, going into Arabia, and visiting Jerusalem, is somewhat intricate, and interpreters differ much about it. But the series of it seems most probably to be as Dr. Whitby has stated it; namely, 1st, That, “after his conversion, he constantly preached in the synagogues of Damascus, that Jesus was the Son of God. 2d, That, going thence into Arabia, between two and three years after, he returned to Damascus, (Galatians 1:17,) of which journey, however, Luke, not being with him, gives no account. 3d, That, at his return, being increased in wisdom and strength, he continued many days in Damascus, proving that Jesus was the Christ. 4th, That, after three years, escaping from Damascus, he came to Jerusalem, and was by Barnabas brought to the apostles Peter and James, and continued there fifteen days, Galatians 1:18, 19. 5th, There Christ appeared to him in a vision; commanding him to depart out of Jerusalem; and he accordingly went thence to Cesarea Philippi in Cœlo-Syria, and to Tarsus in Cilicia, Acts 9:30; Galatians 1:21.”

He assayed to join himself to the disciples — The despised, persecuted followers of Jesus, who were now in his eyes the excellent of the earth, and with whom he desired to be united in Christian fellowship. But they were all afraid of him, and believed not that he — Who had signalized himself so much by his rage against the church; was indeed a disciple — But suspected that his professing to be such was a mere artifice whereby he endeavoured to insinuate himself into their confidence, in order that he might thus have it in his power to detect and ruin a great number of them. It may seem strange that so remarkable an event as Saul’s conversion should be concealed so long from the Christians at Jerusalem; but it is to be considered, that there were not then such conveniences of correspondence between one place and another as we now have, and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq., 18:5,) might have interrupted that between Damascus and Jerusalem. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him on the one hand, and the Christians, on the other, would not receive and entertain him. But Barnabas took him — Probably having been informed of his conversion by Ananias, or some of the brethren of Damascus; and brought him to the apostles — Namely, to Peter and James, the rest, it seems, being then absent from Jerusalem, for Paul himself tells us, (Galatians 1:19,) that, on his going to Jerusalem at this time, he saw no other of the apostles but these two. And declared unto them how he had seen the Lord in the way — To Damascus, and that he had spoken to him in a manner that had conquered all his former prejudices against the gospel; and how — In consequence of the change which was then made in his views, and in his heart; he had preached boldly at Damascus — Even at the apparent hazard of his life. So that he gave sufficient proof that he was a new creature, changed in principle and practice. And he was with them — With the Christians, who, on receiving such information from Barnabas, gladly admitted him into communion with them, and even into their most intimate friendship, so that he was coming in and going out among them — That is, frequently conversing and associating with them, for fifteen days, Galatians 1:18. And he spake boldly in the name of Jesus — Even in Jerusalem, and that not only to such Jews as were natives of Judea; but disputed against the Grecians — Or Hellenists, namely, the foreign Jews, who used the Greek language, and came out of other parts to worship at Jerusalem. For Saul seems to have earnestly desired that they might carry along with them the knowledge of Christ into their own countries. But they went about to slay him — As they did Stephen, when they could not resist the Spirit by which he spake: so enraged were they at this unexpected opposition from one, on whose zeal for the Jewish religion, and against Christianity, they had had so great a dependance. Which when the brethren knew — Remembering how the putting Stephen to death, upon his disputing with the Hellenists, had been the beginning of a sore persecution, and being afraid of seeing such a tragedy acted over again, they hastened Paul out of the way; they brought him down to Cesarea — Namely, Cesarea Philippi, (for he went through the regions of Syria and Cilicia, and therefore went by land, Galatians 1:21,) and from thence sent him forth — Doubtless with proper recommendations; to Tarsus — The capital of Cilicia, and his native place, where they hoped he might proceed in his work with more safety than at Jerusalem, and, perhaps, might meet with protection, and some support from his relations and friends. Yet it was also by direction from heaven, as he himself tells us, (Acts 22:17, 18,) that he left Jerusalem at this time, Christ ordering him to go out of it quickly, because he must be sent to the Gentiles. Observe, reader, those by whom God has work to do, shall be protected from all the designs of their enemies against them till it be done; for Christ’s witnesses cannot be slain till they have finished their testimony.

30. Cesarea—See note on Acts 8:40. To Tarsus—By sea or land? Probably by land. We have shown in our notes on Acts 8:40, how Philip the evangelist skirted along the beautiful Mediterranean coast, preaching in its ancient cities as he went, until he arrived at Cesarea. Saul takes up the line of march where he stopped, and preaches his way from Cesarea to his Cilician home of Tarsus. It was no doubt at this time that the Churches of Syria and Cilicia (Acts 15:23) were founded by Saul. In Tarsus Saul remained until called thence by Barnabas, (Acts 11:25.)

4. Fourth Repose, Miracle and Progress, Peter at Lydda and Joppa, 32-43. One of the intervals from commotion to holy calm, like Acts 2:41-47; 3:32-37: 5:12-16. But the period of commotion has now been long, namely, from Acts 6:9, to the present verse; while the repose, in proportion to the diffusion of the Church, is more broadly spread. It covers not Jerusalem alone, but the three great divisions of Palestine.

V. 31. Then the Church-The whole body of Christian believers, had peace-Their bitterest persecutor being converted. And being built up-In holy, loving faith, continually increasing, and walking in-That is, speaking and acting only from this principle, the fear of God and the comfort of the Holy Ghost-An excellent mixture of inward and outward peace, tempered with filial fear.

Verse 31. Then had the Churches rest] Instead of ia ekklhsiai, the Churches, ABC, several others, the Syriac, Coptic, Æthiopic, Armenian, and Vulgate, have hekklhsia, the Church. Every assembly of God’s people was a Church; the aggregate of these assemblies was THE CHURCH. The word eirhnhn, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul’s ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula’s accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, A.D. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree. The account given by Josephus will set this in a clear point of view. “Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor’s orders, said, ‘Will ye then fight against Cæsar?’ They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter.” Philo gives a similar account of this transaction. See Lardner’s Credibility, Works, vol. i. p. 97, &c.

It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and THEN had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places. Were edified] oikodomoumenai, A metaphor taken from a building. 1. The ground is marked out; 2. the ichnograph, or dimensions of the building, ascertained; 3. the foundation is digged; 4. the foundation stone laid; 5. the walls builded up with course upon course; 6. the top-stone brought on; 7. the roof raised, and the whole covered in; and, 8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant. This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, 1 Peter 2:4, 5: To whom (Jesus Christ) coming as unto a LIVING STONE, chosen of God and precious, ye also, as LIVING STONES, are BUILT UP a spiritual HOUSE, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the HOUSEHOLD of God, and are BUILT upon the FOUNDATION of the apostles and prophets, Jesus Christ himself being the chief CORNERSTONE, in whom all the BUILDING, FITLY FRAMED together, groweth unto a HOLY TEMPLE in the Lord: in whom ye also are BUILDED together for a HABITATION of God, through the Spirit, Ephesians 2:19-22. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God.

Walking in the fear of the Lord] Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking.

In the comfort of the Holy Ghost] In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost.

Were multiplied.] No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.

Verse 31. Then had the churches — The whole body of Christian believers, with all their congregations, wherever they were dispersed; throughout all Judea, Galilee, and Samaria, rest — Eirhnhn, peace; their bitterest persecutor being converted. So some. But the peace they now enjoyed, Dr. Doddridge, with many others, thinks, “is by no means to be ascribed merely or chiefly to Saul’s conversion, who, though a great zealot, was but one young man, and whose personal danger proves the persecution, in some measure, to have continued, at least, three years after it. The period spoken of, therefore, seems to be that which commenced at, or quickly after, his setting out for Cilicia; and, as Dr. Lardner observes, this repose of the Christians might be occasioned by the general alarm which was given to the Jews, when Petronius, by the order of Caligula, attempted to bring the statue of that emperor among them, and set it up in the holy of holies; a horrid profanation, which the whole people deprecated with the greatest concern, in the most solicitous and affectionate manner. How long this peace, or rest, continued, we do not certainly know: probably till Herod interrupted it, as we shall see, chap. 12. And were edified — In faith and holiness. The word oikodomoumenai, thus rendered, is a figurative expression, properly a term of architecture, signifying the erecting or constructing the whole superstructure of a building upon a foundation. In this place it must signify, by analogy, that the churches were further instructed in the great truths of the gospel, and advanced in all the branches of piety and virtue; and walking — That is, speaking and acting; in the fear of the Lord — That is, under the influence of that principle; and in the comfort of the Holy Ghost — In the consolations afforded by his agency; were multiplied — By an accession of new members, whereby the damage sustained in the late persecution was abundantly repaired.

Ver. 31. Then had the churches rest. The arm of God revealed in the conversion of the captain of Satan’s host, struck appalling terrors on the persecutors. Then the saints walked in the comfort of the Holy Ghost, and were multiplied. They were edified by the regular worship, exactly after the manner of the synagogue; by prayer, by reading the law and the prophets, by expounding the sacred text in every form of edifying address; by singing psalms, and adding “hymns which celebrated the divinity of Christ, the Word of God.” — Eusebius. Thus the christian churches were so many little synagogues transformed to Christ.

31. Rest—From both the persecution by Saul, and the persecution of Saul. But concurrently with this, it is supposed that the trouble of the Jews arising from the project of the Emperor Caligula of placing his statue for worship engrossed all their thought and arrested the persecution of Christians. The trouble of her foes was the peace of the Church. HISTORICAL NOTE II.—To the extravagant and freakish fool CALIGULA, (see Hist. Note I, 1:1,) the successor was the solemn and stupid fool CLAUDIUS. He was himself a well-meaning man, but rendered a tyrant by being the tool of wicked advisers. His wife Messalina was guilty of the grossest debaucheries, but after deceiving him for awhile she was, upon detection, put to death. He then married Agrippina, his niece, the mother of Domitius AEnobarbus. Agrippina secured a marriage between her son and Octavia, the emperor’s daughter, and thereby secured to her son the succession to the imperial throne. She then poisoned Claudius, after a reign of fourteen years, and installed her son in his place with a new name which he has made forever infamous in history, NERO. The reign of Claudius covers the period extending from this repose to the commencement of the labours of Paul at Ephesus, in his second mission. It is contemporaneous with the apostolic life of Paul, from his retirement to Tarsus to the zenith of his active ministry; from January, A.D. 41, to October, 54. (See Hist. Note, 19:10.)

Verse 32. As Peter passed throughout all quarters] Dia pantwn, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till Acts 11:30, which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth.

To the saints] The Jews, who had been converted to Christianity. Which dwelt at Lydda.] A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter.

Verses 32-35. And as Peter passed through all quarters — Where the disciples that were dispersed had planted churches; he came to the saints that were at Lydda — A town of Phœnicia, situated in the tribe of Ephraim, one day’s journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness; and there — The providence of God so ordering it, for the greater confirmation of the gospel; he found a certain man named Eneas — His name is mentioned for the greater assurance of the fact here recorded; which had kept his bed eight years — In so deplorable a state as to be quite incapable of rising from it, or any way helpful to himself, because of the palsy wherewith he was afflicted; and Peter — Being moved with compassion for him, and concerned to relieve his misery, as well as to confirm the gospel which he preached, said, Eneas, Jesus Christ — In whose name I preach and act, maketh thee whole — Operates while I now speak to strengthen and restore thy weakened frame. The great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness, is very observable; and the different characters of the servant and the Son, the creature and the God, are strikingly apparent. Arise, and make thy bed — Depending entirely upon his almighty agency. And he arose immediately — The palsy instantly leaving him, and the disabled man being all at once strengthened. It deserves notice here, also, that no faith on the part of the person to be healed was required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences. And all that dwelt in Lydda and Saron — That is, many of the inhabitants of those places; turned to the Lord — That is, did so as soon as they saw him restored to health and strength, whom they before knew to be weak and helpless, and when they had had an opportunity of being informed in the particulars of so unparalleled a fact.

32. Peter—The present rural narrative opens the entire final section of Peter’s history in the Acts, ending at Acts 12:17. Peter passed—When Saul’s persecution dispersed the Church, the twelve stood firm in Jerusalem. (See note on Acts 8:1.) Yet they still held central communication with all quarters, and occasionally visited special points. (See note on Acts 8:14.) Peace opens, and Peter makes a general circuit. Throughout all quarters—Rather, through all the saints, or Churches. Lydda—An ancient town nine miles east of Joppa. It was once the seat of a rabbinical school celebrated for its learning. In the sixth century it was the seat of a bishopric. St. George, a martyr in the persecution by Diocletian, was born here, and after the triumph of Christianity his remains were brought hither and a church built over them, it is said, by the Emperor Justinian. In the time of the Crusades great honours were paid to this St. George, and England even adopted him as her patron saint. A considerable town still exists, retaining its ancient name of Ludd, with the immense remains of the Church of St. George, part of which is transformed into a large mosque.

LUDD, (ANCIENT LYDDA.) RUINS OF THE CHURCH OF ST. GEORGE.

Verse 33. A certain man named Eneas] This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Æneid; which gives an account of the misfortunes, travels, wars, &c., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in Acts 9:36, Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus.

Had kept his bed eight years] This was occasioned by a palsy; and now inveterate and hopeless, through its long standing.

Verses 32-35. And as Peter passed through all quarters — Where the disciples that were dispersed had planted churches; he came to the saints that were at Lydda — A town of Phœnicia, situated in the tribe of Ephraim, one day’s journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness; and there — The providence of God so ordering it, for the greater confirmation of the gospel; he found a certain man named Eneas — His name is mentioned for the greater assurance of the fact here recorded; which had kept his bed eight years — In so deplorable a state as to be quite incapable of rising from it, or any way helpful to himself, because of the palsy wherewith he was afflicted; and Peter — Being moved with compassion for him, and concerned to relieve his misery, as well as to confirm the gospel which he preached, said, Eneas, Jesus Christ — In whose name I preach and act, maketh thee whole — Operates while I now speak to strengthen and restore thy weakened frame. The great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness, is very observable; and the different characters of the servant and the Son, the creature and the God, are strikingly apparent. Arise, and make thy bed — Depending entirely upon his almighty agency. And he arose immediately — The palsy instantly leaving him, and the disabled man being all at once strengthened. It deserves notice here, also, that no faith on the part of the person to be healed was required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences. And all that dwelt in Lydda and Saron — That is, many of the inhabitants of those places; turned to the Lord — That is, did so as soon as they saw him restored to health and strength, whom they before knew to be weak and helpless, and when they had had an opportunity of being informed in the particulars of so unparalleled a fact.

Verse 34. Jesus Christ maketh thee whole] Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honour upon those primitive preachers of his word, that men might see that they were commissioned from heaven.

Arise, and make thy bed.] Give now full proof that Jesus Christ HAS made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it-strew it afresh, that all might see that the cure was perfect.

Verses 32-35. And as Peter passed through all quarters — Where the disciples that were dispersed had planted churches; he came to the saints that were at Lydda — A town of Phœnicia, situated in the tribe of Ephraim, one day’s journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness; and there — The providence of God so ordering it, for the greater confirmation of the gospel; he found a certain man named Eneas — His name is mentioned for the greater assurance of the fact here recorded; which had kept his bed eight years — In so deplorable a state as to be quite incapable of rising from it, or any way helpful to himself, because of the palsy wherewith he was afflicted; and Peter — Being moved with compassion for him, and concerned to relieve his misery, as well as to confirm the gospel which he preached, said, Eneas, Jesus Christ — In whose name I preach and act, maketh thee whole — Operates while I now speak to strengthen and restore thy weakened frame. The great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness, is very observable; and the different characters of the servant and the Son, the creature and the God, are strikingly apparent. Arise, and make thy bed — Depending entirely upon his almighty agency. And he arose immediately — The palsy instantly leaving him, and the disabled man being all at once strengthened. It deserves notice here, also, that no faith on the part of the person to be healed was required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences. And all that dwelt in Lydda and Saron — That is, many of the inhabitants of those places; turned to the Lord — That is, did so as soon as they saw him restored to health and strength, whom they before knew to be weak and helpless, and when they had had an opportunity of being informed in the particulars of so unparalleled a fact.

34. Eneas—He appears as a characterless man, quite in contrast with the noble maiden whose story next follows. Jesus Christ maketh—There is a close resemblance between these two miracles and some performed by Jesus. Rightly, for, as these words of Peter show, these very miracles were truly performed by Jesus; Jesus Messiah healeth thee, not Peter; healeth thee in the present tense, and so is doing it at this very instant. Make thy bed—Arise, spread (couch) for thyself. To show that he was paralytic no longer. (See notes on Matthew 9:2-8.)

V. 35. Lydda was a large town, one day's journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness.

Verse 35. All that dwelt in Lydda and Saron saw him] Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians.

Verses 32-35. And as Peter passed through all quarters — Where the disciples that were dispersed had planted churches; he came to the saints that were at Lydda — A town of Phœnicia, situated in the tribe of Ephraim, one day’s journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness; and there — The providence of God so ordering it, for the greater confirmation of the gospel; he found a certain man named Eneas — His name is mentioned for the greater assurance of the fact here recorded; which had kept his bed eight years — In so deplorable a state as to be quite incapable of rising from it, or any way helpful to himself, because of the palsy wherewith he was afflicted; and Peter — Being moved with compassion for him, and concerned to relieve his misery, as well as to confirm the gospel which he preached, said, Eneas, Jesus Christ — In whose name I preach and act, maketh thee whole — Operates while I now speak to strengthen and restore thy weakened frame. The great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness, is very observable; and the different characters of the servant and the Son, the creature and the God, are strikingly apparent. Arise, and make thy bed — Depending entirely upon his almighty agency. And he arose immediately — The palsy instantly leaving him, and the disabled man being all at once strengthened. It deserves notice here, also, that no faith on the part of the person to be healed was required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences. And all that dwelt in Lydda and Saron — That is, many of the inhabitants of those places; turned to the Lord — That is, did so as soon as they saw him restored to health and strength, whom they before knew to be weak and helpless, and when they had had an opportunity of being informed in the particulars of so unparalleled a fact.

35. Saron—The ancient and beautiful plain of Sharon, celebrated in the Old Testament for its fertility and flowers. In Canticles it is said, “I am the rose of Sharon;” and Isaiah celebrates “the excellency of Carmel and of Sharon.” The richness and beauty of the plain survives the desolations of the land. All… turned to the Lord—It became an entirely Christian locality. It was a mixed population, Jew and Gentile, but all adopted one faith.

V. 36. Tabitha, which is by interpretation Dorcas-She was probably a Hellenist Jew, known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language, Dorcas. They are both words of the same import, and signify a roe or fawn.

Verse 36. Now there was at Joppa] This was a sea-port town on the coast of the Mediterranean Sea, about a day’s journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Joshua 19:46. It is at present called Jaffa, and is still a place of considerable note.

A certain disciple named Tabitha] This word is more properly Syriac than Hebrew. [Syriac] tebitho is the word in the Syriac version, and is their manner of writing the Hebrew ybx tsebi, the c teth being changed for the x tsaddi. The word [Syriac] tabio, and the feminine [Syriac] tabitho, have the same meaning as the Hebrew ybx tsebi and the Greek dorkav, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the tern probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas.

This woman was full of good works] She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.

Verses 36-38. There was at Joppa — A noted seaport in the neighbourhood, lying on the Mediterranean sea, about forty miles from Jerusalem, and the nearest maritime town to it. It is mentioned in the Old Testament by the name of Japho, (see Joshua 19:46,) and was the place to which the materials for building Solomon’s temple were brought in floats by sea, and carried from thence by land to Jerusalem. It was here that Jonah took ship for Tarshish, (Jonah 1:3,) and, as it lay between Azotus and Cesarea, it was probably one of the cities where Philip preached the gospel in his progress. There are still some remains of it under the name of Jaffa. A certain disciple, named Tabitha, by interpretation, Dorcas — She was probably a Hellenist Jewess, known among the Hebrews by the Syriac name, Tabitha; while the Greeks called her, in their own language, Dorcas. They are both words of the same import, and signify a roe, or fawn. These circumstances of places and persons are recorded to evidence the certainty of the history. This woman was full of good works and alms-deeds — Which upon all proper occasions she performed; thus showing her faith by her works. And it came to pass in those days — While Peter was at Lydda; that she was sick and died — Removed by Divine Providence in the midst of her usefulness, probably to give Peter occasion, by another and still more remarkable miracle than that just mentioned, of confirming the gospel, and awakening men’s attention to it; whom, when they had washed — According to the custom prevailing among the Hebrews, Greeks, and Latins; and still in use among us; they laid her in an upper chamber — In her grave-clothes. And as Lydda was nigh to Joppa — Being only six miles distant; and the disciples had heard that Peter was there — And that he had lately raised Eneas by a miracle from a bed of affliction; they sent two men — Two, to render the message more solemn and respectful; desiring that he would not delay to come — They do not mention the reason for which they desired his coming. But it is probable that it was not merely that he might give them advice and comfort in their great sorrow for the loss of so good and useful a woman: it is likely they had also some expectation of his restoring her to life: which, if they had, it was certainly a remarkable instance of the greatness of their faith, as it does not appear that any of the apostles had, before this, raised any one from the dead. Were we to have been judges, perhaps we should have thought it better that Stephen should have been raised than Dorcas; but it is our happiness and duty to submit our reasonings on what we think fittest and best, to the infinitely wiser determination of Providence.

36. Tabitha—Signifying gazelle; alluding, as Baumgarten thinks, to her personal beauty. “The gazelle,” says Lechler, “in the Greek, Dorcas, is distinguished for its slender and beautiful form, its graceful movements, and its soft but brilliant eyes; it is frequently introduced by the Hebrew and other Oriental nations as an image of female loveliness, and the name was often employed as a proper name in the case of females.” (2 Kings 12:1; 1 Chronicles 8:9.) Probably this maiden was addressed in Hebrew by the one name, and in Greek by the other. Full of good deeds—They were not only issuing from her hands; but her heart, soul, and nature, inspired by the power of Christian love, were full of them.

Verse 37. She was sick, and died] Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness.

Whom when they had washed] Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus:-

Wv eipwn, etaroisiv ekekleto diov acilleuv, Amoi puri sthsai tripoda megan, ofra tacista Patroklon louseian

Kai tote dh lousan te, kai hleiyan lipJ elaiwÄÄÄ Iliad xviii. 343.

“So saying, he bade his train surround with fire A tripod huge, that they might quickly cleanse Patroclus from all stains of clotted gore. They on the blazing hearth a tripod placed, Infused the water, thrust dry wood beneath, And soon the flames, encompassing around Its ample belly, warm’d the flood within. Soon as the water in the singing brass Simmer’d, they bathed him, and with limpid oil Anointed. They stretch’d him on his bed, then cover’d him From head to feet with linen texture light, And with a wide unsullied mantle last.” COWPER.

The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him:- Tofra de para nhusi korwnisi keiseai autwv Amoi de se Trwai kai Dardanidev baqukolpoi Klausontai, nuktav te kai hmata dakruceousai Il. xviii. 338.

“Mean time, among

My lofty galleys thou shalt lie, with tears Mourn’d day and night, by Trojan captives fair And Dardan, compassing thy bier around.” COWPER.

A similar description is given by Virgil of the funeral obsequies of Misenus, Æneid vi. ver. 212.

Nec minus interea Misenum in littore Teucri Flebant, et cineri ingrato suprema ferebant. * * * * * * * * * * * * *

Pars calidos latices et æna undantia flammis Expediunt, corpusque lavant frigentis et ungunt Fit gemitus: tum membra toro defleta reponunt, Purpureasque super vestes, velamina nota, Conjiciunt, &c.

“Meanwhile, the Trojan troops, with weeping eyes, To dead Misenus pay his obsequies.

First from the ground a lofty pile they rear Of pitch-trees, oaks, and pines, and unctuous fir: The fabric’s front with cypress twigs they strew; And stick the sides with boughs of baleful yew; The topmost part his glitt’ring arms adorn: Warm waters then, in brazen cauldrons borne, Are pour’d to wash his body, joint by joint; And fragrant oils the stiffen’d limbs anoint. With groans and cries Misenus they deplore. Then on a bier with purple cover’d o’er The breathless body, thus bewail’d, they lay.” DRYDEN.

These rites, in many respects, resemble those still used among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes, see Clarke on “Genesis 50:2”. The primitive Christians washed the bodies of their dead not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead.

Verses 36-38. There was at Joppa — A noted seaport in the neighbourhood, lying on the Mediterranean sea, about forty miles from Jerusalem, and the nearest maritime town to it. It is mentioned in the Old Testament by the name of Japho, (see Joshua 19:46,) and was the place to which the materials for building Solomon’s temple were brought in floats by sea, and carried from thence by land to Jerusalem. It was here that Jonah took ship for Tarshish, (Jonah 1:3,) and, as it lay between Azotus and Cesarea, it was probably one of the cities where Philip preached the gospel in his progress. There are still some remains of it under the name of Jaffa. A certain disciple, named Tabitha, by interpretation, Dorcas — She was probably a Hellenist Jewess, known among the Hebrews by the Syriac name, Tabitha; while the Greeks called her, in their own language, Dorcas. They are both words of the same import, and signify a roe, or fawn. These circumstances of places and persons are recorded to evidence the certainty of the history. This woman was full of good works and alms-deeds — Which upon all proper occasions she performed; thus showing her faith by her works. And it came to pass in those days — While Peter was at Lydda; that she was sick and died — Removed by Divine Providence in the midst of her usefulness, probably to give Peter occasion, by another and still more remarkable miracle than that just mentioned, of confirming the gospel, and awakening men’s attention to it; whom, when they had washed — According to the custom prevailing among the Hebrews, Greeks, and Latins; and still in use among us; they laid her in an upper chamber — In her grave-clothes. And as Lydda was nigh to Joppa — Being only six miles distant; and the disciples had heard that Peter was there — And that he had lately raised Eneas by a miracle from a bed of affliction; they sent two men — Two, to render the message more solemn and respectful; desiring that he would not delay to come — They do not mention the reason for which they desired his coming. But it is probable that it was not merely that he might give them advice and comfort in their great sorrow for the loss of so good and useful a woman: it is likely they had also some expectation of his restoring her to life: which, if they had, it was certainly a remarkable instance of the greatness of their faith, as it does not appear that any of the apostles had, before this, raised any one from the dead. Were we to have been judges, perhaps we should have thought it better that Stephen should have been raised than Dorcas; but it is our happiness and duty to submit our reasonings on what we think fittest and best, to the infinitely wiser determination of Providence.

V. 38. The disciples sent to him-Probably none of those at Joppa had the gift of miracles. Nor is it certain that they expected a miracle from him.

Verse 38. Sent unto him-desiring-that he would not delay to come] Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead; for none of the apostles had as yet raised any; and if God did not choose to restore Stephen to life, this favour could not be reasonably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the apesteilan of the text.

Verses 36-38. There was at Joppa — A noted seaport in the neighbourhood, lying on the Mediterranean sea, about forty miles from Jerusalem, and the nearest maritime town to it. It is mentioned in the Old Testament by the name of Japho, (see Joshua 19:46,) and was the place to which the materials for building Solomon’s temple were brought in floats by sea, and carried from thence by land to Jerusalem. It was here that Jonah took ship for Tarshish, (Jonah 1:3,) and, as it lay between Azotus and Cesarea, it was probably one of the cities where Philip preached the gospel in his progress. There are still some remains of it under the name of Jaffa. A certain disciple, named Tabitha, by interpretation, Dorcas — She was probably a Hellenist Jewess, known among the Hebrews by the Syriac name, Tabitha; while the Greeks called her, in their own language, Dorcas. They are both words of the same import, and signify a roe, or fawn. These circumstances of places and persons are recorded to evidence the certainty of the history. This woman was full of good works and alms-deeds — Which upon all proper occasions she performed; thus showing her faith by her works. And it came to pass in those days — While Peter was at Lydda; that she was sick and died — Removed by Divine Providence in the midst of her usefulness, probably to give Peter occasion, by another and still more remarkable miracle than that just mentioned, of confirming the gospel, and awakening men’s attention to it; whom, when they had washed — According to the custom prevailing among the Hebrews, Greeks, and Latins; and still in use among us; they laid her in an upper chamber — In her grave-clothes. And as Lydda was nigh to Joppa — Being only six miles distant; and the disciples had heard that Peter was there — And that he had lately raised Eneas by a miracle from a bed of affliction; they sent two men — Two, to render the message more solemn and respectful; desiring that he would not delay to come — They do not mention the reason for which they desired his coming. But it is probable that it was not merely that he might give them advice and comfort in their great sorrow for the loss of so good and useful a woman: it is likely they had also some expectation of his restoring her to life: which, if they had, it was certainly a remarkable instance of the greatness of their faith, as it does not appear that any of the apostles had, before this, raised any one from the dead. Were we to have been judges, perhaps we should have thought it better that Stephen should have been raised than Dorcas; but it is our happiness and duty to submit our reasonings on what we think fittest and best, to the infinitely wiser determination of Providence.

38. Disciples… sent… two men—The Christian love of all for the departed Gazelle is unanimous in the prayer that she may return to life. There is a blessed faith in the existence of a truly present resurrection power. The chiefest of apostles, the wonderful first disciple of Jesus, is but nine miles distant. Perhaps he can restore to us even our beloved dead. Would not delay—They do not expressly utter the request for a miracle. Only they hope he will not delay; just as if the soul might soon go too far to hear and return.

V. 39. While she was with them-That is, before she died.

Verse 39. Showing the coats and garments] citwnav kai imatia, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly laboured.

Verses 39-41. Then Peter arose and went with them — Doubtless God inclined him so to do, intending to work an extraordinary miracle by him, for the manifestation of his truth and glory. And when he was come — To Tabitha’s house; they brought him into the upper chamber — Where she was laid out. And all the widows — Who had been relieved by her benevolence; stood by him weeping, showing the coats, &c. — Here was no need of mourning women to be hired: the death of this woman was a common loss; these coats were made by her in her life-time, to clothe the poor and naked therewith. But Peter put them all forth — That he might with the more freedom pour out his soul before God in prayer on this occasion, and not be disturbed with their mournful lamentations. And he kneeled down and prayed — In his healing Eneas there was an implicit prayer; but in this greater work he addressed himself to God in solemn prayer, as Christ did when he raised Lazarus; but Christ’s prayer was with the authority of a Son, who quickens whom he will; Peter’s with the submission of a servant, who is under direction, and therefore he kneeled down when he offered it. And then rising, and turning to the body, he said — As with the voice of authority, in the name and presence of his great Lord, the Sovereign of life and death; Tabitha, arise — Words which were immediately accompanied with a divine power, so that she opened her eyes, and seeing Peter, sat up — Showing that she was really and truly alive. And when he had called the saints and widows — Who were all in sorrow for her death, and were near the chamber, waiting impatiently for the event; he presented her alive — And in perfect health, as all were that were miraculously cured. Who can imagine the surprise of Dorcas, when called back to life? or of her friends, when they saw her alive? For the sake of themselves, and the poor, there was cause of rejoicing; and much more for such a confirmation of the gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but, doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

39. Widows—Many, as if some war or desolation had slain many husbands. Coats and garments—The Gazelle seems to have been unmarried, for no husband weeps for her or is named; she seems to have been not poor, as she was not compelled to be industrious for her own sake. But if wealthy, she was neither too indolent to work, nor too proud to work for the poor. The coats and garments may some of them have been upon the persons showing these, others laid up for bestowal.

V. 40. Peter having put them all out-That he might have the better opportunity of wrestling with God in prayer, said, Tabitha, arise. And she opened her eyes, and seeing Peter, sat up-Who can imagine the surprise of Dorcas, when called back to life? Or of her friends, when they saw her alive? For the sake of themselves, and of the poor, there was cause of rejoicing, and much more, for such a confirmation of the Gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

Verse 40. Peter put them all forth, and kneeled down and prayed] It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber.

And turning-to the body] swma, The lifeless body, for the spirit had already departed.

Said, Tabitha, arose.] During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word. And when she saw Peter, she sat up.] As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remembrance of the glories she had now lost fill her with dislike to all the goods of earth? No: for, 1. As a saint of God, her Maker’s will must be hers; because she knew that this will must be ever best. 2. It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight.

Verses 39-41. Then Peter arose and went with them — Doubtless God inclined him so to do, intending to work an extraordinary miracle by him, for the manifestation of his truth and glory. And when he was come — To Tabitha’s house; they brought him into the upper chamber — Where she was laid out. And all the widows — Who had been relieved by her benevolence; stood by him weeping, showing the coats, &c. — Here was no need of mourning women to be hired: the death of this woman was a common loss; these coats were made by her in her life-time, to clothe the poor and naked therewith. But Peter put them all forth — That he might with the more freedom pour out his soul before God in prayer on this occasion, and not be disturbed with their mournful lamentations. And he kneeled down and prayed — In his healing Eneas there was an implicit prayer; but in this greater work he addressed himself to God in solemn prayer, as Christ did when he raised Lazarus; but Christ’s prayer was with the authority of a Son, who quickens whom he will; Peter’s with the submission of a servant, who is under direction, and therefore he kneeled down when he offered it. And then rising, and turning to the body, he said — As with the voice of authority, in the name and presence of his great Lord, the Sovereign of life and death; Tabitha, arise — Words which were immediately accompanied with a divine power, so that she opened her eyes, and seeing Peter, sat up — Showing that she was really and truly alive. And when he had called the saints and widows — Who were all in sorrow for her death, and were near the chamber, waiting impatiently for the event; he presented her alive — And in perfect health, as all were that were miraculously cured. Who can imagine the surprise of Dorcas, when called back to life? or of her friends, when they saw her alive? For the sake of themselves, and the poor, there was cause of rejoicing; and much more for such a confirmation of the gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but, doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

Verse 41. Saints and widows] In primitive times the widows formed a distinct part of the Christian Church.

Verses 39-41. Then Peter arose and went with them — Doubtless God inclined him so to do, intending to work an extraordinary miracle by him, for the manifestation of his truth and glory. And when he was come — To Tabitha’s house; they brought him into the upper chamber — Where she was laid out. And all the widows — Who had been relieved by her benevolence; stood by him weeping, showing the coats, &c. — Here was no need of mourning women to be hired: the death of this woman was a common loss; these coats were made by her in her life-time, to clothe the poor and naked therewith. But Peter put them all forth — That he might with the more freedom pour out his soul before God in prayer on this occasion, and not be disturbed with their mournful lamentations. And he kneeled down and prayed — In his healing Eneas there was an implicit prayer; but in this greater work he addressed himself to God in solemn prayer, as Christ did when he raised Lazarus; but Christ’s prayer was with the authority of a Son, who quickens whom he will; Peter’s with the submission of a servant, who is under direction, and therefore he kneeled down when he offered it. And then rising, and turning to the body, he said — As with the voice of authority, in the name and presence of his great Lord, the Sovereign of life and death; Tabitha, arise — Words which were immediately accompanied with a divine power, so that she opened her eyes, and seeing Peter, sat up — Showing that she was really and truly alive. And when he had called the saints and widows — Who were all in sorrow for her death, and were near the chamber, waiting impatiently for the event; he presented her alive — And in perfect health, as all were that were miraculously cured. Who can imagine the surprise of Dorcas, when called back to life? or of her friends, when they saw her alive? For the sake of themselves, and the poor, there was cause of rejoicing; and much more for such a confirmation of the gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but, doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

41. Presented her alive—In the manner of performing the miracle Peter follows the example of Jesus in raising Jairus’ daughter, at which miracle he was one of the admitted spectators; just as if our Lord expected that they might be empowered and required to perform the same great deed.

Verse 42. Many believed in the Lord.] That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the means of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both builded up and multiplied.

Verses 42, 43. And it was known, &c. — The report of this wonderful miracle was immediately spread throughout all Joppa — And it being a town of seafaring men, the story of it would soon be carried from thence to many other countries; and though some would not regard it, many, there is reason to suppose, would be influenced by it so as to make those inquiries which would issue in their conversion to the true God, and the true religion. Accordingly it is here said, many believed in the Lord — Namely, upon the credit of this signal miracle; many, not only at Joppa, but in other places. So that the great end for which the miracle was wrought was answered; this, and all other miracles that were done, being chiefly performed to cause the gospel to be believed, of the truth and importance of which they were undeniable proofs. And he tarried many days — Willing to improve so favourable an occasion as was now afforded him, of spreading the knowledge of Christ and his gospel. The miracle had only prepared the people to receive his doctrine, which he stayed some time to instruct them in; sowing the seed of the word in the ground prepared to receive it. And he tarried not in the house of Tabitha, (where, doubtless, he would have been hospitably entertained and comfortably accommodated,) lest he should seem to seek his own glory; but he took up his lodgings with an ordinary tradesman, whose business is here mentioned, perhaps, that it might appear the apostle was not elevated, by the dignity of the late miracle, above mean persons and things; and to teach us, in imitation of his example, to condescend to men of low estate. And though Peter might seem to be buried in obscurity in the house of a poor tanner by the sea-side, yet God fetched him thence to a noble piece of service, as we find in the next chapter; for they that humble themselves shall be exalted.

42. Joppa—The extremely ancient, but not very secure, seaport of the Mediterranean coast before Herod built Cesarea, built on a well-rounded elevation overlooking the Mediterranean. It was an ancient Philistine city, not acquired by Israel until the time of David. When Solomon organized a Hebrew marine, Joppa became port for Jerusalem. In Peter’s day it was a flourishing city. Under its present name, Jaffa, it has about seven thousand inhabitants, of whom one half or more are Christians. All Joppa—The writer does not say of Joppa, as of Lydda, that all turned to the Lord, for Joppa was a large city, but that all heard of it and many believed.

Verse 43. He tarried many days in Joppa] Taking advantage of the good impression made on the people’s minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith.

Simon a tanner.] Whether the original word burseuv signifies a tanner or a currier, is of little consequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Simon had his house by the sea side. See Acts 10:6. Of the trade itself the Talmudists speak with great contempt; they reckon it among blemishes. See proofs in Schoettgen.

1. THUS terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, Acts 2:1, and continued to the resurrection of Dorcas; a period of about eight years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called before Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the following chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was a light to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded, and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, Romans 11:22. Thou canst only stand by faith; and be not high-minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life.

2. The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the impression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conversion he ever appealed to, as the most proper apology for his conduct; and, on several most important occasions, he not only refers to it, but enters into a detail of its circumstances, that his hearers might see that the excellency of the power was of GOD and not of man.

Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a successful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove; and, an matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doctors the synagogue had ever produced. He was evidently master of the three great languages which were spoken among the only people who deserved the name of nations-the Hebrew, and its prevailing dialect, the Chaldio-Syriac; the Greek, and the Latin; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of his conversion forbid the supposition: they do more; they render it impossible. One consideration on this subject will prove that imposture in this case was impossible: he had no communication with Christians; the then that accompanied him to Damascus were of his own mind-virulent, determined enemies to the very name of Christ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such company, no cheat could be practised. But was not he the deceiver? The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Christianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Roman superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so circumstanced, could any man, who possessed even the most moderate share of common sense, expect secular emolument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Christianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth; so that he counted all things dross and dung in comparison of the excellency of its knowledge. Had he continued a Jew he would have infallibly risen to the first dignities and honours of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honour and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable consequences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional sufferings, and the issue of his journey must be a violent death!

The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he became a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest conviction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul’s call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he professed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in blood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity; his writings, the fullest exhibition and defence of its doctrines; and his life and death, a glorious illustration of its principles. Armed with this history of Paul’s conversion and life, the feeblest believer needs not fear the most powerful infidel. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance?

ACTS

Verses 42, 43. And it was known, &c. — The report of this wonderful miracle was immediately spread throughout all Joppa — And it being a town of seafaring men, the story of it would soon be carried from thence to many other countries; and though some would not regard it, many, there is reason to suppose, would be influenced by it so as to make those inquiries which would issue in their conversion to the true God, and the true religion. Accordingly it is here said, many believed in the Lord — Namely, upon the credit of this signal miracle; many, not only at Joppa, but in other places. So that the great end for which the miracle was wrought was answered; this, and all other miracles that were done, being chiefly performed to cause the gospel to be believed, of the truth and importance of which they were undeniable proofs. And he tarried many days — Willing to improve so favourable an occasion as was now afforded him, of spreading the knowledge of Christ and his gospel. The miracle had only prepared the people to receive his doctrine, which he stayed some time to instruct them in; sowing the seed of the word in the ground prepared to receive it. And he tarried not in the house of Tabitha, (where, doubtless, he would have been hospitably entertained and comfortably accommodated,) lest he should seem to seek his own glory; but he took up his lodgings with an ordinary tradesman, whose business is here mentioned, perhaps, that it might appear the apostle was not elevated, by the dignity of the late miracle, above mean persons and things; and to teach us, in imitation of his example, to condescend to men of low estate. And though Peter might seem to be buried in obscurity in the house of a poor tanner by the sea-side, yet God fetched him thence to a noble piece of service, as we find in the next chapter; for they that humble themselves shall be exalted.

43. With one Simon a tanner—Tanning was an unclean trade in a Jew’s estimation, spoken of with great contemn by the rabbies, and excluded from Jewish cities, and so Simon’s tannery was by the sea side, (Acts 10:6.) Peter had, no doubt, so far relaxed his high Judaism as to slight this prejudice.