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Acts 9

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¹But meanwhile Saul was making violent threats against the disciples of the Lord, wanting to kill them. He went to the high priest ²and asked for letters of authorization to take with him to the synagogues in Damascus, giving him permission to arrest any believers in the Way^a that he found, men or women, and bring them back to Jerusalem as prisoners. ³As Saul approached Damascus, suddenly he was surrounded by a light that blazed down from heaven. ⁴He fell to the ground, and heard a voice saying, “Saul, Saul, why are you persecuting me?” ⁵“Who are you, Lord?” Saul asked. “I am Jesus, the one you're persecuting,” he replied. ⁶“Get up, go on into the city, and you'll be told what to do.” ⁷The men who were traveling with Saul stood there speechless. They heard the voice speaking, but they didn't see anyone. ⁸Saul got to his feet, and when he opened his eyes, he couldn't see anything. His companions took him by the hand and led him into Damascus. ⁹For three days he couldn't see, and he didn't eat or drink anything. ¹⁰A follower of Jesus called Ananias lived in Damascus, and the Lord spoke to him in a vision. “Ananias!” he called. “I'm here, Lord,” Ananias responded. ¹¹“Get up, and go to Straight Street,” the Lord told him. “Ask at Judas' house for someone called Saul, from Tarsus. He's praying. ¹²He's seen in vision a man called Ananias come and place his hands on him so he can regain his sight.” ¹³“But Lord,” Ananias replied, “I've heard a lot about this man—about all the evil things he did to the believers in Jerusalem. ¹⁴The chief priests have given him the power to arrest everyone here that worships and follows you.” ¹⁵But the Lord told him, “Get on your way, because he is the person I have chosen to take my name to foreigners and kings, as well as to Israel. ¹⁶I will show him what he'll have to suffer for my name's sake.” ¹⁷So Ananias left and went to the house. He placed his hands on Saul. “Brother Saul,” he said, “The Lord Jesus, who appeared to you on the road as you were traveling here, has sent me so you can regain your sight and be filled with the Holy Spirit.” ¹⁸Immediately, something like scales fell from his eyes, and his sight was restored. He got up and was baptized. ¹⁹He also had something to eat and felt stronger. Saul spent several days with the disciples in Damascus. ²⁰He immediately started speaking in the synagogues, saying, “Jesus is the Son of God.” ²¹All who heard him were amazed, and asked, “Isn't this the man who caused so much trouble in Jerusalem for those who believed in Jesus? Wasn't he coming here to have the believers arrested and taken in chains to the chief priests?” ²²Saul grew more and more confident, proving Jesus was the Messiah so convincingly that the Jews who lived in Damascus could not refute him. ²³Some time later the Jews plotted together to kill him, ²⁴but Saul learned of their intentions. Day and night they waited by the city gates looking for the chance to murder him. ²⁵So during the night his followers took him and lowered him down in a basket from an opening in the city wall. ²⁶When Saul arrived in Jerusalem, he tried to meet with the disciples, but they were all afraid of him because they were not convinced he was really a disciple. ²⁷However, Barnabas took him to meet the apostles, and explained to them how Saul had seen the Lord on the road and how the Lord had spoken to Saul. Barnabas also explained how in Damascus Saul had spoken boldly in the name of Jesus. ²⁸Saul stayed with the apostles and accompanied them all over Jerusalem, ²⁹speaking boldly in the name of the Lord. He talked and debated with the Greek-speaking Jews, but they tried to kill him. ³⁰When the brothers learned of this they took him to Caesarea, and sent him to Tarsus. ³¹During this time the whole church throughout Judea, Galilee, and Samaria was left in peace. The church grew strong and increased rapidly in numbers as the believers lived reverently for the Lord,^b encouraged by the Holy Spirit. ³²Peter was traveling around and went to visit the believers who lived in Lydda. ³³There he met a man called Aeneas who was paralyzed and had been confined to his bed for eight years. ³⁴Peter told him, “Aeneas, Jesus Christ heals you! Get up and pick up your mat!” Immediately Aeneas got up. ³⁵Everyone living in Lydda and Sharon saw him, and became believers in the Lord. ³⁶In Joppa lived a follower called Tabitha, (Dorcas in Greek).^c She was always doing good and helping the poor. ³⁷However, about this time she became sick, and died. After washing her body, they laid her out in an upstairs room. ³⁸Lydda was near Joppa, so the disciples in Joppa, hearing that Peter was in Lydda, sent two men to him with the message, “Please come to us right away.” ³⁹So Peter got ready and left with them. When he arrived they took him upstairs. All the widows were there crying, and they showed him the coats and clothes that Dorcas had made while she was with them. ⁴⁰Peter told them all to leave, kneeled down, and prayed. He turned to the body and said, “Tabitha, get up.” She opened her eyes, and when she saw Peter she sat up. ⁴¹He took her by the hand and lifted her up. He called in the believers and the widows, and presented her to them alive. ⁴²The news spread through the whole of Joppa, and many believed in the Lord. ⁴³Peter spent a long time in Joppa, staying at the house of Simon the tanner.

Footnotes:

² ^a“Believers in the Way,” one early term referring to followers of Jesus.

³¹ ^bLiterally, “in the fear of the Lord.”

³⁶ ^cTabitha/Dorcas means “gazelle.”

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Act 9:1, Act 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Act 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Act 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Act 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Act 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Act 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Act 9:26, Act 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Act 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Act 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Act 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Act 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Act 9:42, Act 9:43.

Verse 1

Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, 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 πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82: Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες. They came into the assembly, breathing mutual slaughter. Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur. And Aristophanes more fully, referring to all the preparations for war: - Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας, Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους. 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 μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, 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 Act 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.

Verse 2

Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask, and דרמסק 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, Gen 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 era; and thus was fulfilled the prophecy of Isaiah, Isa 17:1-3, and that of Amos, Amo 1:4, Amo 1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius 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 דרך derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. דרך יהוה 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, דרך הנוצרים 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.

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.

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.

Verse 5

Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, 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 Ethiopic, and Armenian; and was probably borrowed from Act 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, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, 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 endeavoring 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: - Θυοιμ' αν αυτῳ μαλλον, η θυμουμενος Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ. "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 Aeschylus, in Agamemnon, ver. 1633: - Προς κεντρα μη λακτιζε. Kick not against the goads. And again in Prometh. Vinct. ver. 323: - Προς κεντρα κωλον εκτενεις, ὁρων ὁτι Τραχυς μοναρχος ουδ' ὑπευθυνος κρατει. "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: - Φερειν δ' ελαφρως Επαυχενιον λαβοντα Ζυγον γ' αρηγει. Ποτι κεντρον δε τοι Λακτιζεμεν, τελεθει Ολισθηρος οιμος. "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 istaec: 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 endeavoring, 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 plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello." Columella, De Re 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, Col 3:21; but bring them up (εν παιδειᾳ και νουθεσιᾳ Κυριου) in the discipline and admonition of the Lord, Eph 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

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 Κυριε, 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, etc. - 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 7

Stood speechless, hearing a voice, but seeing no man - The men were εννεοι, stupified, hearing της φωνης, 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, Kg1 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 Act 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, etc.; 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 splendor 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, Act 9:17, he says, The Lord Jesus that Appeared unto Thee in the way as thou camest, etc. 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, Act 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, Co1 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, Co1 15:8, And last of all, He Was Seen of Me Also, as of one born out of due time.

Verse 8

When his eyes were opened, he saw no man - Instead of ουδενα, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ουδεν nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight.

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.

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 Act 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 on Act 9:17 (note). To him said the Lord in a vision - Εν ὁραματι, 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.

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 Caesar, 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.

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.

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. Ἁγιοι signifies not only holy persons, but also consecrated persons; from α, negative, and γη, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.

Verse 14

And here he hath authority, etc. - 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.

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 σκευος in Greek, and כלי 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, Rut 2:9, When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. "כלי 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, Ην ὑπηρετικον σκευος, και πολλας εχων εφορμας εις πραγματων οικονομιαν. "He was a useful instrument, and fit for the management of affairs." We find Paul, in Th1 4:4, using the same word, σκευος, 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. - Σκευος εκλογης 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 Jer 22:7 : They shall cut down the choice cedars, וכרתו מבחר ארזיך vecaretu Mibchar arazeyca; και εκκοψουσι τας εκλεκτας κεδρους σου, 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 favor - 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, Ti1 2:7; Ti2 1:11. See also Gal 2:7, Gal 2:8, and Eph 3:8.

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, etc., 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 honors and profits, and go forward in a work which he knew a violent death was to terminate!

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 honor 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, Joh 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.

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 humor 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 laminae 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.

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?

Verse 20

Preached Christ in the synagogues - Instead of ΧριϚον, Christ, Ιησουν, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Ethiopic, 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.

Verse 21

Is not this he that destroyed them - Ὁ πορθησας. The verb πορθειν 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 πορθων, 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, Act 26:11. 2. He shut up many of the saints in prison, Act 8:3; Act 9:14; Act 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 Act 7:58; Act 8:1; Act 9:1; Act 26:10, Act 26:11. Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

Verse 22

Confounded the Jews - Συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause. Proving that this - Οὑτος, This person, viz. Jesus, is very Christ; εϚιν ὁ ΧριϚος, Is the Christ, or Messiah. See on Act 9:21 (note).

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 Gal 1:17, Gal 1:18. 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.

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.

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, Jos 2:15.

Verse 26

He assayed to join himself to the disciples - Επειρατο κολλασθαι, He endeavored 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.

Verse 27

Barnabas - brought him to the apostles - That is, to Peter and James; for others of the apostles he saw none, Gal 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Gal 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.

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 Gal 1:18.

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 the note on Act 6:1, where this subject is largely explained.

Verse 30

They brought him down to Caesarea - Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See on Act 8:40 (note). 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.

Verse 31

Then had the Churches rest - Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God's people was a Church; the aggregate of these assemblies was The Church. The wordειρηνην, 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 Caesar?' 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, etc. 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 - Οικοδομουμεναι, 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, Pe1 2:4, Pe1 2:5 : 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, Eph 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 32

As Peter passed throughout all quarters - Δια παντων, 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 Act 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.

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 Aeneid; which gives an account of the misfortunes, travels, wars, etc., 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 Act 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.

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 honor 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.

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.

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, Jos 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. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word tabio, and the feminine tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, 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 text 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.

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: - Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς, Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚα Πατροκλον λουσειαν - Και τοτε δη λουσαν τε, και ηλειψαν λιπ' ελαιῳ - 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: - Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως· Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι 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, Aeneid vi. ver. 212. Nec minus interea Misenum in littore Teucri Flebant, et cineri ingrato suprema ferebant. Pars calidos latices et aena undantia flammis Expediunt, corpusque lavant frigentis et ungunt Fit gemitus: tum membra toro defleta reponunt, Purpureasque super vestes, velamina nota, Conjiciunt, etc. "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 on Gen 50:2 (note). 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.

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 favor 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 απεϚειλαν of the text.

Verse 39

Showing the coats and garments - Χιτωνας και ἱματια, 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 labored.

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 - Σωμα, The lifeless body, for the spirit had already departed. Said, Tabitha, arise - 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.

Verse 41

Saints and widows - In primitive times the widows formed a distinct part of the Christian Church.

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.

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 βυρσευς 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 Act 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, Act 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, Rom 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 men 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 honors of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honor 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 defense 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?

Introduction

CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25) Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, NEANDER and OLSHAUSEN picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Act 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Act 26:10-11). All this was before his present journey.

Verse 2

desired . . . letters--of authorization. to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from JOSEPHUS, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out. that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Act 8:3; Act 22:4; and here).

Verse 3

he came near Damascus--so Act 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest. suddenly--At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Act 22:6), and in the other, "at midday" (Act 26:13), when there could be no deception. there shined round about him a light from heaven--"a great light (he himself says) above the brightness of the sun," then shining in its full strength.

Verse 4

he fell to the earth--and his companions with him (Act 26:14), who "saw the light" (Act 22:9). and heard a voice saying unto him--"in the Hebrew tongue" (Act 26:14). Saul, Saul--a reduplication full of tenderness [DE WETTE]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him. why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mat 25:45, and that whole judgment scene).

Verse 5

Who art thou, Lord?--"Jesus knew Saul ere Saul knew Jesus" [BENGEL]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Act 9:17; Act 22:14), by Barnabas (Act 9:27), and by himself (Act 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (Co1 9:1; Co1 15:8), which can refer only to this scene. I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Act 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Act 26:9). It is hard for thee to kick against the pricks--The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.

Verse 6

And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said--(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Act 9:5]; but they occur in Act 26:14 and Act 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Act 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Gal 1:15-16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Act 9:9). Arise, and go into the city, and it shall be told thee, &c.--See on Act 8:26-28.

Verse 7

the men . . . stood speechless--This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Act 26:14), they arose of their own accord while Saul yet lay prostrate. hearing a--rather "the" voice--Paul himself says, "they heard not the voice of Him that spake to me" (Act 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28-29) --so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

Verse 8

Saul arose . . . and when his eyes were opened, he saw no man--after beholding the Lord, since he "could not see for the glory of that light" (Act 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [BENGEL].

Verse 9

And he was three days without sight, and neither did eat nor drink--that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [HOWSON]. Since Jesus had been revealed not only to his eyes but to his soul (see on Gal 1:15-16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

Verse 10

a certain disciple . . . named Ananias--See on Act 22:12. to him said the Lord--that is, Jesus. (See Act 9:13-14, Act 9:17).

Verse 11

go into the street . . . called Straight--There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [MAUNDRELL]. and inquire in the house of Judas for one called Saul of Tarsus--There is something touching in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the northeast coast of the Mediterranean. It was situated on the river Cydnus, was a "large and populous city" (says XENOPHON, and see Act 21:39), and under the Romans had the privilege of self-government. behold, he prayeth--"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.

Verse 12

And hath seen in a vision a man named Ananias, &c.--Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.

Verse 13

Ananias answered, Lord, I have heard by many of this man, &c.--"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [OLSHAUSEN]. how much evil he hath done to thy saints--"Thy saints," says Ananias to Christ; therefore Christ is God [BENGEL]. So, in Act 9:14, Ananias describes the disciples as "those that called on Christ's name." See on Act 7:59-60; and compare Co1 1:2.

Verse 14

here he hath authority, &c.--so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.

Verse 15

Go thy way--Do as thou art bidden, without gainsaying. he is a chosen vessel--a word often used by Paul in illustrating God's sovereignty in election (Rom 9:21-23; Co2 4:7; Ti2 2:20-21 [ALFORD]. Compare Zac 3:2).

Verse 16

I will show him--(See Act 20:23-24; Act 21:11). how great things he must suffer for my name--that is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege.

Verse 17

Ananias went his way, and putting his hands on him, said, Brother Saul--How beautifully childlike is the obedience of Ananias to "the heavenly vision!" the Lord, even Jesus--This clearly shows in what sense the term "Lord" is used in this book. It is JESUS that is meant, as almost invariably in the Epistles also. who appeared unto thee in the way--This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect. and be filled with the Holy Ghost--which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [BAUMGARTEN, WEBSTER and WILKINSON]--for Cornelius and his company received it before theirs (Act 10:44-48) --but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.

Verse 18

there fell from his eyes as it were scales--"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [WEBSTER and WILKINSON]. And the medical precision of Luke's language here is to be noted. was baptized--as directed by Ananias (Act 22:16).

Verse 19

when he had received meat, he was strengthened--for the exhaustion occasioned by his three days' fast would not be the less real, though unfelt during his struggles. (See on Mat 4:2). Then was Saul certain days with the disciples at Damascus--making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expressly disavows (Gal 1:12, Gal 1:16).

Verse 20

preached Christ . . . that he is the Son of God--rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Act 9:21, "all that call on this name," that is, Jesus; and Act 9:22, "proving that this Jesus is very Christ").

Verse 23

And after many days were fulfilled, the Jews took counsel to kill him--Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Gal 1:17-18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Gal 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Act 22:16-17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.

Verse 24

they watched the gates night and day to kill him--The full extent of his danger appears only from his own account (Co2 11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.

Verse 25

Then the disciples . . . by night let him down--"through a window" (Co2 11:33). by the wall--Such overhanging windows in the walls of Eastern cities were common, and are to be seen in Damascus to this day.

Verse 26

SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31) And when Saul was come to Jerusalem--"three years after" his conversion, and particularly "to see Peter" (Gal 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles." he assayed to join himself to the disciples--simply as one of them, leaving his apostolic commission to manifest itself. they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.

Verse 27

But Barnabas . . . brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Gal 1:18-19). Probably none of the other apostles were there at the time (Act 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [HOWSON]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Act 11:24), and with the name "son of consolation," given him by the apostles (Act 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him. how he had seen the Lord . . . and he--the Lord. had spoken to him--that is, how he had received his commission direct from the Lord Himself.

Verse 28

And he was with them, coming in and going out at Jerusalem--for fifteen days, lodging with Peter (Gal 1:18).

Verse 29

disputed against the Grecians--(See on Act 6:1); addressing himself specially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fiercest. they went about to slay him--Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.

Verse 30

they brought him down to CÃ&brvbrsarea--on the coast (see on Act 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Act 22:17-21). and sent him forth to Tarsus--In Gal 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Act 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Act 23:16, &c.; Rom 16:7, Rom 16:11, Rom 16:21 [HOWSON].

Verse 31

FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31) Then had all the churches rest--rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [JOSEPHUS, Antiquities, 18.8.1, &c.]. throughout all Judea, and Galilee, and Samaria--This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.

Verse 32

PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43) as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches. to the saints which dwelt at Lydda--about five miles east of Joppa.

Verse 34

And Peter said unto him, Eneas, Jesus Christ maketh thee whole--(See on Act 3:6). make thy bed--(See on Joh 5:8).

Verse 35

all that dwelt at Lydda and Saron--(or "Sharon," a rich vale between Joppa and CÃ&brvbrsarea). saw him, and turned to the Lord--that is, there was a general conversion in consequence.

Verse 36

at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest. Tabitha . . . Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name. full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.

Verse 37

when they had washed--according to the custom of civilized nations towards the dead. in an--rather, "the" upper chamber--(compare Kg1 17:19).

Verse 38

the disciples sent unto Peter--showing that the disciples generally did not possess miraculous gifts [BENGEL].

Verse 39

all the widows--whom she had clad or fed. stood by him weeping, and showing the coats and garments which Dorcas had made--that is, (as the tense implies), showing these as specimens only of what she was in the habit of making.

Verse 40

Peter put them all forth, and kneeled down--the one in imitation of his Master's way (Luk 8:54; and compare Kg2 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle. opened her eyes, and when she saw Peter, she sat up--The graphic minuteness of detail here imparts to the narrative an air of charming reality.

Verse 41

he gave her his hand, and lifted her up--as his Lord had done to his own mother-in-law (Mar 1:31).

Verse 43

with one Simon a tanner--a trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (Act 10:6). Peter's lodging there shows him already to some extent above Jewish prejudice. Next: Acts Chapter 10

Introduction

And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Psa 27:12 , "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold: against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath, he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.

Verse 2

And desired of him letters to Damascus,.... Damascus was the head or metropolis of Syria, Isa 7:8 And so Pliny (z) calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Gen 15:2 and some say it was built by him the said Eliezer; though Josephus (a) makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says (b), it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood (c), or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus (d): but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in Kg2 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in Ch1 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word (e), and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said (f) to be an hundred and sixty miles from Jerusalem. Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says (g), that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis (h) in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction, that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah: whether they were men or women; without any fear of one, or mercy to the other: he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Act 9:7. (z) L. 36. c. 8. (a) Antiqu. l. 1. c. 6. sect. 5. (b) Ex Trogo, l. 36. c. 2. (c) De Nominibus Hebraicis, fol. 97. F. & 101. K. (d) Comment. in Ezek. xxvii. 18. (e) Vid. Hiller. Onomasticum, p. 114, 115, 419, 793. (f) Bunting's Itinerar. p. 394. (g) De Bello Jud. l. 2. c. 20. sect. 2. (h) ltinerar. p. 56, 57.

Verse 3

And as he journeyed, he came near Damascus,.... Some say it was a mile from Damascus: though, no mention is made of his obtaining letters from the high priest, only of his desiring them; yet there is no doubt but they were granted him; the design of the historian, under a divine direction, being to give an account of the temper and disposition of Saul; and he having got them, set out on his journey in high spirits, and proceeded on with the same wicked intentions, till he came near the city; where he designed to open and show his commission, and execute his wrathful purposes; but he is not suffered to go into the city with such a Spirit: and suddenly there shined round about him a light from heaven; which exceeded the light and brightness of the sun, for it was at midday, Act 26:13 and so the Ethiopic version here inserts this clause, "and it was noon time"; which circumstance shows that the light was very extraordinary; and it was an emblem of that inward and spiritual light which was now quickly communicated to him, light being the first thing in the new, as in the old creation; and of that Gospel light he was hereafter to spread in the world.

Verse 4

And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Act 26:14 and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle; Act 26:16 the language he spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul, and which is doubled to denote vehemency and affection; See Gill on Luk 22:31 he knew him as one of his sheep, though straying, and calls him by name, and expostulates with him, wherefore he should persecute him in his members as he did; for the union between Christ and his people is so close, that what is done to them is done to him. There seems to be a considerable emphasis on the word "me"; "me", who have been they surety from everlasting; "me", who hath loved thee and given myself for thee; "me", who have shed my blood, laid down my life, and died for thee; "me", who am now at my Father's right hand, interceding for thee, that grace might be bestowed upon thee, the set time being now come.

Verse 5

And he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was; and the Lord said, I am Jesus, whom thou persecutest. The Alexandrian copy, and the Syriac and Ethiopic versions, "read Jesus of Nazareth"; and one of Beza's copies, and another of Stephens', as in Act 22:8 whose name thou art doing many things against, and whose people thou art destroying: it is hard for thee to kick against the pricks; or "to resist me", as the Arabic version renders it; and which is the sense of the phrase; it is a proverbial expression, taken from beasts that are goaded, who kick against the goads or pricks, and hurt themselves the more thereby; and Christ uses it, suggesting hereby, that should Saul go on to persecute him and his people, to oppose his Gospel, and the strong evidence of it, in doctrine and miracles, and notwithstanding the present remonstrances made in such an extraordinary manner; he would find himself in the issue greatly hurt by it, and could not rationally expect to succeed against so powerful a person. This clause in the Syriac version is placed at the end of the fourth verse.

Verse 6

And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them: said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are: and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads: and it shall be told thee what thou must do; what was appointed for him to do, Act 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.

Verse 7

And the men which journeyed with him,.... Out of respect to him, to keep him company; or rather to assist him in his designs: stood speechless: astonished and amazed, they had not power to speak one word, nor to rise from the ground, and move one step forward; they were as if they were thunderstruck, and fastened to the earth; for this standing is not opposed to their being fallen to the earth, but to their going forward, and only expresses the surprise and stupidity that had seized them: hearing a voice, but seeing no man; that is, they heard the voice of Saul, saying, who art thou? and what wilt thou have me to do? but saw nobody that he spoke to, which surprised them; for it is certain they did not hear the voice of Christ, that spake to him, Act 22:9 or if they heard the voice of Christ, it was only the sound of his voice, but did not understand what he said; but the former seems rather to be the sense, and the best way of reconciling the two passages.

Verse 8

And Saul arose from the earth,.... As he was bid by Christ, Act 9:6 and when his eyes were opened he saw no man; neither Christ, who appeared to him from heaven, whom he had before seen, nor even any of his companions, nor indeed any object: the Syriac version renders it, "he saw nothing"; not anything at all; and the Ethiopic version, "he could not see": when he opened his eye lids, he perceived his sight was gone, and this showed it to be real blindness; and which was an emblem of the ignorance and blindness he had been in: but they led him by the hand; the men that were with him, perceiving that he could not guide himself, took him by the hand, and led him on his journey; and brought him into Damascus; and now was fulfilled, at least in part, the prophecy in Zac 9:1.

Verse 9

And he was three days without sight,.... Without bodily sight; for otherwise all this while his spiritual sight was increasing, and Christ was giving him by his Spirit a full view of himself, his state and case, and where his salvation was; and a clear insight into the doctrines of the Gospel, which he is said to have by the revelation of Christ, whereby he was fitted for the immediate preaching of it: and neither did eat nor drink; having no regard unto, or time for either; being filled with grief and sorrow, and true repentance for sin, and taken up in prayer to God, and employed in attending to, and receiving the doctrines of grace, he was afterwards to publish.

Verse 10

And there was a certain disciple at Damascus,.... Who perhaps came hither upon the persecution at Jerusalem, or rather might have lived here some time; Act 9:13 that he was more than a private or ordinary disciple of Christ seems manifest, from his being sent to Saul on such an, important affair; from his putting his hands upon him, upon which he was filled with the Holy Ghost; and from his baptizing him: some think he was one of the seventy disciples; some say he was a deacon; but it is certain he was not one of the first seven; others affirm he was a presbyter, and some report that he was afterwards bishop of Damascus, and died a martyr there; but these are things not to be depended on: named Ananias; a Jewish name, the same with Hananiah, Dan 1:6 there was an high priest of this name, Act 23:2 and it was a name in much use among the Jews; frequent mention is made in the Misnic and Talmudic writings of R. Hananiah, or Ananias: and to him said the Lord in a vision, Ananias; by "the Lord", is meant the Lord Jesus Christ, as is evident from Act 9:17 who appeared to Ananias in a vision; the Arabic version adds, "by night"; perhaps in a dream, as the angel of the Lord appeared to Joseph the husband of Mary, and called him by his name Ananias, to which he answered: and he said, behold, I am here, Lord; in like manner as Samuel did, when a child, when the Lord called to him; showing his readiness to hearken to his voice, to do his will, and obey his orders, be they what they would.

Verse 11

And the Lord said unto him, arise,.... Quickly, directly, immediately, from off thy bed; the case required haste and dispatch: and go into the street which is called Straight; a street in the city of Damascus so called; the streets of cities were called by different names, to distinguish them as ours now are. So in Jerusalem there was the street of the house of God, which led to the temple, Ezr 10:9 and the upper street, in which idolatrous Gentiles, and such as were fullers by trade, dwelt (i); and the street of the butchers; and the street of the wool staplers (k): and this street in Damascus might be called "Straight"; because it might be a long straight street, without any windings and turnings, which might go through the city. Whether or no this was one of the streets which Benhadad allowed Ahab to make in Damascus, Kg1 20:34 cannot be said; and inquire in the house of Judas; which was in that street: who this Judas was is not certain, that he was a Jew appears by his name, but whether a believing, or an unbelieving Jew, is not known; however, he was Saul's host, and if this was the house he was recommended to from Jerusalem, or designed to go to when he set out from thence, it is very probable he was an unbeliever; but if it was an house he pitched on after his conversion, it is likely this Judas was a believer, and whether the same with Judas surnamed Barsabas may be considered, who is mentioned in Act 15:22 however, at this man's house Ananias was to inquire for one called Saul of Tarsus; or Saul "by name the Tarsian". So it is said (l) of Bigthan and Teresh, Est 6:2 that they were , "two Tarsians", perhaps citizens of Tarsus, as Saul was. Tarsus was a city in Cilicia, and which Solinus (m) calls the mother of cities, and is the same with the Tarshish of the Old Testament; here Saul was born, and of it he was a citizen; Act 21:39 and therefore is here called Saul of Tarsus, or Saul the Tarsian: for behold he prayeth: so as he had never prayed before; now he prayed with the Spirit, and with the understanding, from a feeling sense of his wants, for spiritual blessings, such as he had no knowledge of, nor desire after before. God has no stillborn children; as soon as any are quickened by his grace, they cry unto him; prayer is the breath of a regenerate man, and shows him to be alive. He who before was breathing out threatenings and slaughter against the disciples of Christ, now breathes after communion with Christ and them. This is said, no doubt, to encourage Ananias to go to him. The Syriac and Arabic versions place this clause at the beginning of the next verse, "for behold, whilst he prayed he saw", &c. the Ethiopic version has it not. (i) Misn. Shekalim, c. 8. sect. 1. Maimon. & Bartenora in ib. (k) Misn. Eruvim, c. 10. sect. 9. (l) T. Bab. Megilla, fol. 7. 1. & 13. 2. & Targum in Esther ii. 21. (m) Polyhistor, c. 51.

Verse 12

And hath seen in a vision a man named Ananias,.... Some read this verse in a parenthesis, and take them to be the words of Luke the historian; but it is rather a continuation of the words of Christ, telling Ananias, for his greater encouragement to go to Saul, that he had seen him in a vision, and had knowledge both of his person, and of his name, and of what he was to do to him; for in the vision or dream, he had been represented to him as coming in; to the house, and into the room where he was: and putting his hand on him, that he might receive his sight; without which he had been three days, and which he did receive upon Ananias's putting his hands on him.

Verse 13

Then Ananias answered, Lord,.... Though Ananias knew that it was the Lord that spoke, and acknowledged his power and dominion, and expressed his readiness to obey his commands; yet there was a timidity in him, and which was the more inexcusable, that it should appear after the Lord had told him of the vision which Saul had had of him; and yet still he was fearful of putting himself into his hands, who had been so violent a persecutor; and therefore obliquely excuses himself, by observing what Saul had done at Jerusalem, and the powers he came with to Damascus: I have heard by many of this man; which shows that Ananias had been at Damascus some time, and was not an eyewitness of the havoc Saul made of the church, only had the account of it from others; and these many who fled to Damascus upon the persecution, which Saul was at the head of; and being so, was particularly spoken of, and his name was well known, and was become infamous for his cruelty and barbarity; how much evil he hath done to thy saints at Jerusalem; by entering into their houses with violence, haling men and women from thence, committing them to prison, and persecuting them unto death. Believers in Christ are called his "saints", because separated by his grace for his service, and sanctified by his Spirit, and to whom he is made sanctification; and because they live holy lives and conversations; all which is an aggravation of the evil done them, and which will be avenged by Christ in his own time.

Verse 14

And here he hath authority from the chief priests,.... His fury and madness against the saints did not stop at Jerusalem, but he had received a commission from the sanhedrim to go to Damascus, where he now was: to bind all that call on thy name; to take up all such persons and put them in bonds, and carry them bound to Jerusalem, whom he should find either praying to Christ, as God, as the first Christians used to do, and which is no inconsiderable proof of the deity of Christ; or professing the name of Christ, or were called by it.

Verse 15

But the Lord said unto him, go thy way,.... The Syriac version reads, "arise, go thy way"; make no delay, nor any excuse, there is no reason for it; nothing is to be feared from him: for he is a chosen vessel unto me; a choice and excellent one, full of the heavenly treasure of the Gospel, full of the gifts and graces of the Spirit, and so very fit and richly qualified for the use and service of Christ; and was , "a vessel of desire", or a desirable one, as the Jews speak (n): or he was, to render the words literally, "a vessel of election"; both an instrument gathering in the election, or the elect of God, through the preaching of the Gospel; and was himself chosen of God, both to grace and glory, a vessel of mercy, and of honour prepared for glory; and was separated, predestinated, and appointed to the Gospel of God, to preach it among the Gentiles; which sense is confirmed by what follows: to bear my name before the Gentiles, and kings, and the children of Israel; by "the name" of Christ is meant his Gospel, which is a declaration of his person, perfections, glories, and excellencies, of his offices, grace, righteousness, and salvation; and to "bear" it, is to preach it, to carry it about, spread abroad, and propagate it; in allusion either to the prophets of old, whose prophecies are often called a "burden", which they bore and carried to the several nations to whom they were sent; or to the Levites bearing the tabernacle of the Lord, and its vessels, "be ye clean that bear the vessels of the Lord", Isa 52:11. Upon which Aben Ezra has this note, "they are the Israelites, , "that bear the law";'' but Saul was a chosen vessel to bear the Gospel; or to the sower of seed, Psa 126:6 "before the Gentiles", or nations of the world; and he was an apostle, and teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision was particularly committed to him: and before "kings", as he did before Agrippa, king of the Jews, and before Nero, emperor of Rome; and his bonds for the Gospel, and so the Gospel through his bonds became manifest in all the palace, or court of Caesar. And before the children of Israel; the Jews, to whom he first preached it; but when they put it away he turned to the Gentiles, and afterwards, before the Jews, he bore a testimony for it. (n) T. Bab. Megilla, fol. 6. 1.

Verse 16

For I will show him,.... In vision, and by prophecy, either now, or hereafter; or by facts, as they come upon him: how great things he must suffer for my name's sake; such as weariness, pain, and watchings, hunger, thirst, fastings, cold, and nakedness, perils on various accounts, and from different quarters, stripes, scourges, imprisonment, shipwreck, stoning, and death, of which he himself gives a detail, Co2 11:23 so that Ananias had no reason to be afraid to go to him, and converse with him, and do unto him as he was directed.

Verse 17

And Ananias went his way,.... He arose from off his bed or seat, where he was, went out of his house, and on the way to the place where Saul was; he had nothing more to say, his objections were answered; there was no room to excuse himself, nor did he now desire it, but quietly yields, and cheerfully obeys: and entered into the house; or "that house", the house of Judas, where Saul was, and whither Ananias was directed, Act 9:11 and putting his hands on him; on Saul, in the same form Saul had seen him, in vision, doing it: and which was done, either as a prayer gesture; or for the healing of him, the restoring him to his sight; or that he might receive the gifts of the Holy Ghost; and it may be on all these accounts: and said, brother Saul; he calls him "brother", not because he was of the same nation, but because he was now of the same faith; because he was a regenerate person, and belonged to the family of God, and was of the same household of faith: and this he said, not upon what he had received from Saul's own mouth, for he addressed him in this manner as soon as he came to him; but upon what the Lord had said concerning him; though it was indeed common with the Jewish doctors to salute one another with this name. "When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, "my brother, my brother", &c. (o).'' So Shemaiah called Abtalion his brother (p). And in like manner R. Eleazar ben Azariah saluted R. Ishmael (q). And R. Joshua speaks of R. Tarphon in the same language (r): the Lord, even Jesus that appeared unto thee in the way as thou camest; that is, who appeared to Saul as he was in the way to Damascus; not that Jesus was in the way, for he was in heaven, and appeared from thence to Saul, who was in the way: and he mentions Jesus by name, and this appearance of his, partly to assure him of his mission from him; for otherwise he could have known nothing of his appearance to him; and partly to show the love of Christ to him, and though he had persecuted him in so violent a manner, he had a compassionate regard for him; as also to encourage and comfort him, who had been trembling, and astonished at what he had heard from Jesus. This same glorious person, adds he, hath sent me, that thou mightest receive thy sight; his bodily sight, which he had been without three days, by the imposition of hands: and be filled with the Holy Ghost; with the extraordinary gifts of the Spirit, such as speaking with divers tongues, healing diseases, and the like; for as for the graces of the Spirit, and even Gospel light and knowledge, and gifts for preaching it, he had received these already. (o) T. Bab. Avoda Zara, fol. 18. 1. Vid. fol. 27. 2. (p) T. Bab. Yoma, fol. 35. 2. (q) T. Bab. Beracot, fol. 11. 1. (r) Misn. Yadaim, c. 4. sect. 3.

Verse 18

And immediately there fell from his eyes, as it had been scales,.... Which were little thin skins or films, like the scales of fishes, which were formed from the defluxions that fell from his brain, through the excessive light that shone around him, and the surprise he was thrown into by it: these, as soon as Ananias put his hands upon him, dropped off; which were an emblem and representation of the scales of ignorance, of himself, of sin, of righteousness, of the law, of the Gospel, and of Jesus as the Messiah; and of unbelief in him, and of pride, malice, and envy, and of superstition and bigotry, and of error and false doctrine, which, upon his being enlightened by the Spirit of God, fell from him: and he received sight forthwith; his corporeal sight, which was an emblem of that spiritual sight he had also received: the word "forthwith", or "immediately", is not in the Vulgate Latin, Syriac, and Arabic versions, but seems necessary; and indeed, if it was not expressed, it would be understood; for as soon as the scales fell from his eyes, he must receive his sight: the Ethiopic version places it after the word "baptized", in the next clause: and arose, and was baptized; that is, after Ananias had appointed it to him, as his duty, had pressed him to it, and called upon him to submit to it without delay, Act 22:16 And this shows that baptism was performed by immersion; for had it been done in any other way, either by pouring or sprinkling a little water, Saul might have kept his seat, and water might have been brought to him, and so the ordinance might have been performed; but he arose and went, either to a bath that might be in Judas's house, fit for such a purpose; for the Jews had their baths to bathe their whole bodies in on certain occasions; or he went to some certain place of water without doors, convenient for the administration of baptism, where it was administered by Ananias unto him. And this also may suggest to us, that only enlightened persons are the proper objects of this ordinance; such as have the scales of darkness, ignorance, and unbelief removed from them, and have a spiritual sight and sense of divine things: hence the ancients used to call baptism by the name of "illumination", and baptized persons "enlightened" ones.

Verse 19

And when he had received meat,.... Which was set before him when he had received his sight, and after he was baptized, of which he had not tasted for three days: he was strengthened; in body, being before very weak and feeble; not so much through fatigue of his journey, as through the fear and surprise the appearance of Christ to him, and his words, threw him into; as also through his fasting so long, and his continuance and constancy in prayer all this while, and the attention he gave to the divine instructions which were communicated to him, internally and externally: then was Saul certain days with the disciples which were at Damascus; who came from Jerusalem upon the persecution raised against them there; with these Saul continued some few days after his conversion and baptism, for quickly after he went into Arabia, as appears from Gal 1:17. These disciples, with the new converts afterwards, it is highly probable, formed a church state in Damascus; Ananias is said to be the bishop or pastor of it, and which remained in several ages. In the catalogue of the council of Nice, which was held in the beginning of the "fourth" century, Damascus is mentioned as the seat of a church; in the "fifth" century a bishop of Damascus was in the council at Ephesus; and in the same century it was reckoned a metropolitan church in Asia; in the seventh century it appears there was a church in this place; and even in the "eighth" century, though the Arabians ravaged in those parts, yet still a church continued here for some time, till Ulid, the prince of the Saracens, took away the temple from the Christians of this place, and dedicated it to Mahomet; after which we hear no more of the church at Damascus (s). (s) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 3. & c. 7. p. 417. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 3. & c. 16. p. 514.

Verse 20

And straightway he preached Christ in the synagogues,.... The Syriac version adds, "of the Jews"; that is, which were in Damascus, Act 9:2 from whence it appears, that he was immediately, as soon as converted, qualified for the work of preaching the Gospel: nor did he confer with flesh and blood, or stand disputing and debating with himself and carnal reason, what was best for him to do; but as soon as he knew Christ himself, he preached him to others, and whom he always made the subject of his ministry; and particularly, that he is the Son of God; the only begotten of the Father, the eternal Son of God, truly and properly God, of the same nature and essence with God his Father, and equal to him. His design was to assert and maintain the dignity of his person, which is the foundation of his office, as Mediator, and of all the wonderful things he performed: had he meant no more than that he was the Messiah, the sense would only be, that he preached that Christ was the Christ; but the meaning is, that he preached that Jesus of Nazareth, the true Messiah, was not a mere man, but a divine person, even the Son of God: he set out in his ministry, with the principal and most fundamental article of the Christian religion, that which Christ asserted, and for which he suffered, and which all the apostles, and first Christians believed. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read "Jesus", instead of "Christ".

Verse 21

But all that heard him were amazed,.... Not the disciples that believed in Christ, but the unbelievers, as appears from their words: and said, is not this he that destroyed them that called on this name in Jerusalem? they do not express the name of Christ, out of malice and ill will; which shows who they were that said these words, and were astonished to hear Saul preaching in this name, and proving him to be the Son of God, and the true Messiah; when it was but a little while ago he consented to the death of Stephen, made havoc of the church, wasted and destroyed it as much as was in his power, and persecuted unto death such as called upon the name of Christ, or were called by his name, he could find in Jerusalem: nor did this satisfy him, for it follows, and came hither, that is, to Damascus, for that intent, that he might bring them bound to the chief priests: whom he should find professing or invocating the name of Christ, or bearing it; now to see and hear him preach this same name, was surprising to them.

Verse 22

But Saul increased the more in strength,.... Not of body, but of mind; his gifts and graces, and spiritual light and knowledge increased; his abilities were greater; his fortitude of mind, boldness, and freedom of speech, every day increased: he got more, and new, and fresh arguments, by which he himself was confirmed, and he confirmed others in the truths of Christ. Some copies read, "he was more strengthened in the word"; either in the word of God, having a clearer understanding, and being more confirmed in the truth of it; or in speech, being more ready and powerful in speaking it. And confounded the Jews which dwelt at Damascus; confuted them, and put them to silence, so that they had nothing to say for themselves, or against the truth: proving that this is very Christ; by joining and knitting passages of Scripture in the Old Testament together, by producing and citing express testimonies from thence, and by comparing the prophecies and the characters of the Messiah in them, with Jesus of Nazareth, he proved to a demonstration that he must be the Messiah.

Verse 23

And after that many days were fulfilled,.... This phrase is used by the Septuagint on Exo 2:11 for a considerable length of time, for many years. The Jewish writers observe (t), that the phrase, "many days", signify at least three days; for by "days", in the plural number, two must be designed, and many signifies a third, or that one at least is added to them; but here it signifies three years, as it also does, Kg1 18:1 where it is said, "and it came to pass after many days, that the word of the Lord came to Elijah in the third year"; and such a space of time is designed by the many days here; for when the apostle had stayed a little while at Damascus, and preached Christ in the synagogues, he went into Arabia, where he continued about three years, and then returned to Damascus, where what is related happened to him; Gal 1:17. the Jews took counsel to kill him; being filled with indignation at him, that he had changed his religion, and from a persecutor was become a preacher of the Gospel; this they had meditated some time, and now upon his return to Damascus attempted to put their counsel into execution. (t) Maimon. & Bartenora in Misn. Zavim, c. 1. sect. 1.

Verse 24

But their laying await was known of Saul,.... Either by divine revelation, or by some friends, who had got knowledge of it, and gave him information, as in Act 23:16 and they watched the gates night and day to kill him; that is, the Jews, together with the governor of the city, and the garrison of soldiers in it. These all watched at the several gates of the city, night and day, that Saul might not make his escape, and that they might take him, and put him to death. and they watched the gates night and day to kill him; that is, the Jews, together with the governor of the city, and the garrison of soldiers in it. These all watched at the several gates of the city, night and day, that Saul might not make his escape, and that they might take him, and put him to death. Acts 9:25 act 9:25 act 9:25 act 9:25Then the disciples took him by night,.... The Alexandrian copy reads, "his disciples"; the disciples of Saul, such as he had been instrumental in making at Damascus: but it is not usual for the saints to be called in Scripture the disciples of any man; therefore the common reading is best, and designs the disciples and followers of Christ; who being concerned for the preservation of so valuable a life, took Saul in the night season, and let him down by the wall in a basket. Damascus was a walled city; hence we read of the wall of Damascus, Jer 49:27. And the house where Saul was, and which very likely was one of the disciples, was built upon the wall, as the house of Rahab was upon the town wall of Jericho; and as she let down the spies from thence by a cord through the window, Jos 2:15 so the disciples let down Saul in a basket with cords through the window of the house, as appears from Co2 11:33. See Gill on Co2 11:33, no doubt, the disciples were directed by the overruling providence of God, in order to preserve the life of the apostle, who had much work to do for Christ in several parts of the world, and therefore must not fall into the hands of his enemies and die, his time not being yet come; and this shows, that it is lawful to make use of all prudent means and proper methods to prevent the designs of wicked men, and escape out of their hands, and preserve life when in danger; by which means Saul escaped their hands.

Verse 25

And when Saul was come to Jerusalem,.... After he had escaped out of Damascus, in the manner before related, and which was three years after his conversion: he assayed to join himself to the disciples; not to the private members of the church, or ordinary disciples, as distinct from the apostles, but to the whole society, as consisting of apostles and private Christians; for his chief view in going to Jerusalem was to see Peter; and the Ethiopic version reads, "to the apostles": the sense is, that he tried either to get into a free and familiar conversation with them, or to become one of their body, and a member of the church. He did not return to the high priest from whom he had received letters to Damascus, to give him an account of the execution of his commission, or what use he had made of the letters he gave him, but to the disciples, against whom he had breathed out threatenings and slaughter. Grace had made a strange alteration in him; those whom he hated, and was exceeding mad against, he now loves; they are the excellent ones in the earth in whom is all his delight; and whom he persecuted to strange cities, he now courts their company, and attempts to get among them; accounting it his greatest honour and happiness to be one of their society. It is the duty and interest of every gracious soul to join himself to a church of Christ, which consists of the disciples of Christ, as the church at Jerusalem did; of such who have learned Christ, and the way of life and salvation by him; who have believed in him, and have been taught to deny themselves for his sake, and to take up the cross and follow him, in the way of his ordinances and appointments; and to be "joined" to a church, is to become an open subject of Christ's kingdom, a citizen of the heavenly Jerusalem, one of the family of God, and a member of the body of Christ visibly. The phrase is expressive of that strict union there is between the saints in church relation, and of that close and intimate communion they have with each other, and shows that their incorporation together is by mutual consent and agreement. And a great privilege it is to be in such a relation, having the grace of God; for such have the best of company, and the most refreshing ordinances; are in the greatest safety, being under the watch and care of ministers and members, of angels, and of God himself; and shall never be disfranchised, or become foreigners and strangers; they may expect the presence of God, fresh supplies of his grace, and even life for evermore, and need fear no enemy. That which qualifies for church membership, is not natural descent from religious parents, nor a religious education, nor mere morality and civility, nor even a constant attendance on the word of God, but faith in Christ Jesus, and a profession of it; and according to the order of the Gospel it is necessary that baptism in water should go before it; and these qualifications the apostle had. But they were all afraid of him; knowing him to have been such an enemy to Christ, and so violent a persecutor of his church in times past: and believed not that he was a disciple; or a true follower of Christ, but only pretended to be one, having some wicked design upon them in attempting to get among them: the reason of their not knowing anything of his conversion might be, because not only of the distance between Damascus and Jerusalem, and the continuance of the persecution in the latter place, which might occasion few comers to and fro of the Christians; but because the apostle, soon after his conversion, went to Arabia, where he had been all this while. Hence it appears, that the primitive churches were very careful in the admission of persons into fellowship with them; as they could not bear them in their communion who were evil, so they would not admit any among them but such as they looked upon to be the true disciples of Christ: and this is a method worthy of imitation; and such persons who, before a profession of religion, have been either very scandalous in their lives and conversations, or notorious enemies to Christ and his Gospel, ought to be thoroughly examined into, and full satisfaction obtained concerning them, ere they be received into the bosom of the church.

Verse 26

But Barnabas took him, and brought him to the apostles,.... To Peter and James, the brother of our Lord, for no other apostles did he see at this time, Gal 1:18. It is probable that Barnabas had been at Damascus, and had there related to him, the whole account of Saul's conversion and entrance on the ministry, which he gives a particular relation of, as follows: and declared unto them, how he had seen the Lord in the way; he told the apostles, Peter and James, how that Christ had appeared to him in person, as he was on his way to Damascus: and that he had spoken to him; and expostulated with him about his persecution of him in his members, and bid him go into the city, where it should be told him what he should do: and how he had preached boldly at Damascus in the name of Jesus; that he had used great freedom of speech, and had shown courage and greatness of mind in preaching Christ at Damascus, both as soon as he was converted, and now upon his return thither. Hence it is manifest, that previous to admission into a church of Christ, and in order to satisfy the members of it, and gain their assent to such an admission, there ought to be a declaration made of the work of grace upon the souls of such, who propose to be joined to it; as how the Lord has met with them, and shown them the evil of their ways, and given them repentance unto life; and how they have had a sight of him by faith, and have looked to Christ and believed in him for the salvation of their souls; and how they have embraced the doctrines of the Gospel, and have found much sweetness and comfort in them; and that from a principle of love to him, and faith in him, and with a view to his glory, they are willing to submit to his ordinances, and to walk in holy fellowship with his people; and such an account of Saul being given by Barnabas, who had had it from him; and this being, no doubt, declared and attested by Saul himself, he was received into fellowship with the disciples: hence it follows,

Verse 27

And be was with them,.... Peter and James, and the rest of the disciples; he lived with them, conversed with them, and joined with them in all religious exercises; which is signified by his coming in and going out at Jerusalem; no one of the apostles or disciples forbidding or hindering him.

Verse 28

And he spake boldly in the name of the Lord Jesus,.... He spoke the Gospel of Christ boldly, as it ought to be spoken; he spoke it openly, publicly, freely, and faithfully, not fearing the faces or revilings of any: the Vulgate Latin and Ethiopic versions add, "to the Gentiles"; but this is not in any of the Greek copies: and disputed against the Grecians; or Hellenists, that is, the Hellenistical Jews; by whom are meant, not Greeks proselyted to the Jewish religion, but Jews who had been born and brought up in Greece, or at least had learned the Greek language, and used the Greek Bible; and so the Syriac version renders it, "he disputed with the Jews that knew Greek"; perhaps the same persons, of the synagogue of the Libertines, Alexandrians, Cyrenians, and of Cilicia and Asia, who disputed with Stephen, with whom he had before joined, Act 6:9 but they went about to slay him; he being an over match for them; and they not being able to resist him, but being confuted, and confounded, and put to silence, they were filled with indignation; and since they could not conquer him by arguments, they were for slaying him with the sword.

Verse 29

Which when the brethren knew,.... When the members of the church heard of it, by some means or another: they brought him down to Caesarea; not that which was before called Strato's tower, the same as in Act 8:40 but Caesarea Philippi, mentioned in Mat 16:13 the Syriac version adds, "by night", and some copies, "and sent him forth to Tarsus"; a city of Cilicia, his own native place, where he might be more safe, and also useful among his friends and acquaintance; Gal 1:21.

Verse 30

Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows, throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Gal 1:22 Th1 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge: and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; Jo1 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Gen 5:22 the same phrase which is here used. And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Psa 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.

Verse 31

And it came to pass, as Peter passed through all quarters,.... The Arabic version reads, "all the foresaid places", as Judea, Galilee, and Samaria; through which he took a tour, in order to visit the new churches here planted, fix pastors over them, and confirm the Gospel by miracles, which they had received: he came down also to the saints which dwelt at Lydda: a city which lay on the west of Jerusalem, and is said (u) to be a day's Journey from it; and a day's journey were ten parsas, or forty miles (w): it was but thirty two miles from Jerusalem, and was a place famous for Jewish doctors; for which reason it is frequently mentioned in the Talmudic writings, under the name of Lod or Lud. Mention is made of R. Simlai, who was of Lydda (x), and of the chambers of Beth Nithzah, and of Arum in Lydda (y) where the doctors disputed; there was a school here, of which R. Akiba was president (z) here also the sanhedrim sometimes sat, since we are told that Ben Sutda was tried and stoned at Lud or Lydda (a); and here likewise they intercalated the year (b), it being in Judea: this place was situated in a plain; so says Jerom (c), "they that dwell in Sephela, that is, in the plain, Lydda and Emmaus, which design Diospolls and Nicopolis, shall possess the Philistines.'' And with this agrees the account the Talmudists (d) give of it, "the country of Judea was divided into three parts, the hill country, the plain, and the valley; from Bethhoron to Emmaus was the hill country; from Emmaus to Lydda was the plain or champaign country; and from Lydda to the sea, the valley.'' Hence also we read (e) of , "the plain of Lydda": and now Peter coming from Jerusalem, and the hill country of Judea, into this plain and champaign country, is properly said to come down to the saints there. So Quadratus in Josephus (f) is said to come up from Lydda to Jerusalem. This place was near the Mediterranean sea; and was in Jerom's time called Diospolis (g), and in the time of R. Benjamin (h) Seguras; it is the same with Lod in Ezr 2:33 The builder of it was Shamed the son of Elpaal, Ch1 8:12. It was in the times of Josephus (i) a village, yet not inferior to a city for greatness. It is now called S. Georgia. And here it seems some saints or Christians dwelt, whom Peter, among the rest, visited; and which is mentioned for the sake of the miracle he there wrought, next related. And these saints at Lydda very likely were converted under Philip's ministry, as he passed from Azotus to Caesarea, Act 8:40 and, it may be, were in a church state, or, however, were afterwards. Zenas the lawyer, the Apostle Paul speaks of in Tit 3:13 is said to be bishop of Diospolis, or Lydda; in the beginning of the fourth century Aetius was bishop of this place, who assisted in the council of Nice; and in the same century, anno 331, Dionysius, another bishop of this place, was present at a council at Constantinople; and in the fifth century Photinus wrote himself bishop of Lydda, in the Chalcedon council, anno 451 (k). (u) Misn. Maasersheni, c. 5. sect. 2. T. Bab. Betza, fol. 5. 1. & Roshhashana, fol. 31. 2. & Juchasin, fol. 37. 1. (w) T. Bab. Pesachim, fol. 93. 2. & Gloss. in ib. (x) Juchasin, fol. 105. 1. (y) T. Bab. Kiddushin, fol. 40. 2. T. Hieros. Pesachim, fol. 30. 2. (z) Misn. Roshhashana, c. 1. sect. 6. (a) T. Hieros. Sanhedrin, fol. 25. 4. (b) Ib. fol. 18. 3. (c) In Obad. 1. 19. (d) T. Hicros. Sheviith, fol. 38. 4. (e) Misn. Sheviith, c. 9. sect. 2. (f) De Bello Jud. l. 2. c. 12. sect. 8. (g) Epitaph. Paulae, fol. 59. A. (h) ltinerar. p. 52. (i) Antiqu. l. 20. c. 5. sect. 2. (k) Reland. Palestina Illustrata, 1. 3. p. 878, 879. Vid. Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2.

Verse 32

And there he found a certain man,.... In a house in that city, into which he entered: named Aeneas; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, "Aenea, or Aeneas" (l); but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of Troy, went into Italy, and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word "ainoo", which signifies "to praise"; and Aeneas is one "worthy of praise": though Jerom (m) takes it to be an Hebrew name, which he interprets "one that answers", or a "poor man", or "misery"; as if it came from the Hebrew word "anah", which signifies "to answer, or to afflict". Which had kept his bed eight years, and was sick of the palsy; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again. (l) T. Hieros. Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 73. 3. (m) De Nominibus Hebraicis, fol. 105. H.

Verse 33

And Peter said unto him, Aeneas, &c. He called him by his name, which he might without divine revelation know, though he was a stranger to him, by the people of the house, where he was: Jesus Christ maketh thee whole; Peter knew, by some secret impulse upon his mind, that Christ would cure this man by him as an instrument at this time, and therefore said these words; not as a prayer, as some render them, "may Jesus Christ heal thee", though was it so, it was a prayer of faith; but as a promise that he would, or rather as a declaration of the then present exertion of his power to heal him; which he ascribes not to himself, but to Christ, in whose name, and by whose power the apostles wrought all their miracles; Act 3:12 "arise, and make thy bed"; which would be a full demonstration that he was perfectly whole: and he arose immediately; and also, no doubt, made his bed, as the man at Bethesda's pool was bid by Christ, to take up his bed and carry it, as a proof of his soundness.

Verse 34

And all that dwelt at Lydda and Saron,.... Saron, which is here joined to Lydda, is the name of a fruitful country on the borders of the Mediterranean sea, between Joppa and Caesarea, beginning at Lydda. There were two countries in the land of Israel called Saron, as Jerom observes (n); there was one between Mount Tabor, and the lake of Tiberias; and there was another which reached from Caesarea of Palestine, to the town of Joppa; the former was inhabited by the Gadites, and was beyond Jordan, Ch1 5:16 the other was on this side Jordan, near Lydda. And this is what is here meant; and of which the same writer elsewhere says (o), the whole country by Joppa and Lydda is called Saron, in which are large and fruitful fields; and on Isa 65:10 which the Vulgate Latin renders, "and the plains shall be for folds of flocks", he observes, that "Sharon", in the Hebrew text, is put for plains or champaign country; and adds, all the country about Lydda, Joppa, and Jamnia, is fit to feed flocks: and agreeably to this, in Jewish writings, the calves of Sharon (p) are spoken of as the best; and the word is by the commentators of the Misna interpreted (q) by "a plain", or champaign country; for this was not the name of a single town or city, but of a country, bordering on Lydda, and the above mentioned places; in which were several towns and villages, and the inhabitants of those that were nearest Lydda are here designed. It was such a fruitful and delightful country, that the Targum on Sol 2:1 has rendered it by the garden of Eden: it had its name either from "Shur", which signifies to behold afar off, from the fine and large prospect that might be taken on it; or from "Shar", which signifies the navel, because it was a valley or plain surrounded on every side with mountains and hills: it abounded in flowers and fruits; hence mention is made of the rose of Sharon, Sol 2:1 and in vines; hence we frequently read of the wine of Saron (r), and which was so very good, that they mixed two parts of water with one of wine (s). It was a country, the Jews say (t), whose earth was not fit to make bricks of; and therefore houses made of them did not stand long, but needed repairing often in seven years: hence the high priest, on the day of atonement, used to pray for the Saronites, that their houses might not become their graves (u). Now when the inhabitants of this place, as well as of Lydda, saw him; that is, Aeneas, made whole, who had been ill of a palsy, and had kept his bed eight years, they were so impressed with it, that it issued in their conversion: and turned to the Lord: they believed in Christ, embraced his Gospel preached by Peter, professed faith in him, and submitted to his ordinances; being turned by powerful efficacious grace, they turned their feet to keep his testimonies. (n) De locis Hebraicis, fol. 94. M. (o) Comment. in Isa. xxxiii. 9. (p) Misn. Bava Kama, c. 10. sect. 9. (q) Maimon. & Bartenora in Misn. Bava Bathra, c. 6. sect. 2. (r) Misn. Nidda, c. 2. sect. 7. (s) T. Bab Sabbat, fol. 77. 1. (t) Gloss. in T. Bab. Sota, fol. 43. 1. (u) T. Hieros. Sota, fol. 23. 1. Vajikra Rabba, sect. 20. fol. 161. 4.

Verse 35

Now there was at Joppa,.... The same with Japho, Jos 19:46 a sea port town in the tribe of Dan, said by some historians (w) to be a very ancient one, even before the flood. It is now called Jaffa, and its name, in the Hebrew tongue, signifies beauty: some say it had its name from Jope, the daughter of Aeolus, the wife of Cepheus, the founder of it; and others derive it from the name of Japhet, because it looks towards Europe, which is inhabited by the sons of Japhet. It was built upon a hill, as Pliny (x) says; and so high, as Strabo (y) reports, that Jerusalem, the metropolis of Judea, might be seen from thence, which was distant from it forty miles; as may be concluded from what Jerom, (z) says, who lived at Bethlehem many years: his words are; from Joppa, to our little village Bethlehem, are forty six miles; now Bethlehem was six miles distant from Jerusalem, to the south of it, and Joppa was to the west of it. The place is well known by Jonah's taking ship there, and going for Tarshish, when he was cast into the sea, and devoured by a fish; from whence the Ionian sea might have its name: and this was the occasion of the fable of Andromeda being exposed to a fish of a prodigious size at this place; the bones of which, Pliny (a) relates, were brought to Rome from hence, being forty foot long; and, the stones, to which she was bound, Jerom (b) says, were shown in his time on this shore: and here also, the inhabitants report, may be seen some stones in the sea, on which Peter stood and fished, when he dwelt in this place. A certain disciple, called Tabitha; this was a woman's name, the masculine name was Tabi. R. Gamaliel had a manservant of this name (c), and also a maidservant, whose name was Tabitha (d); yea, every maidservant of his was called mother Tabitha, and every manservant father Tabi (e): which by interpretation is called Dorcas; which signifies a roe in the Greek language, as Tabitha does in the Syriac: this woman was full of good works; was constantly employed in doing good; her works were both many and good: and alms deeds which she did; she was very kind and beneficent to the poor; she wrought with her hands much for their sakes, as appears by what follows. (w) Mela, l. 1. Solin. Polyhistor. c. 47. Plin. Nat. Hist. l. 5. c. 13. (x) Nat. Hist. ib. (y) Geograph. l. 16. (z) Epist. ad Dardanum, Tom. 3, fol. 23. K. (a) Nat. Hist. l. 9. c. 5. (b) Comment. in Jonam, c. 1. v. 3. (c) Misn. Beracot, c. 2. sect. 7. (d) T. Hieros. Nidda, fol. 49. 4. Vajikra Rabba, sect. 19. fol. 160. 4. (e) Massecheth Semachot, c. 1. sect. 13.

Verse 36

And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near: that she was sick and died; fell ill with some disorder, and died of it: whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs (f), "they do all the necessaries for the dead (on the sabbath), they anoint him, "and they wash him";'' yet that of Maimonides deserves some notice (g); "it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.'' This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it (h): and this has been the custom of other nations, if not of all nations: the custom with the Turks is this (i); the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus (k) reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother (l). It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed (m): they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on Mar 2:4, and such there were in Lydda; See Gill on Act 1:13 and such there were in Lydda; Act 9:32. (f) Misn. Sabbat, c. 23. sect. 5. (g) Hilch. Ebel, c. 5. sect. 4. (h) Buxtorf. Synagog. Jud. c. 49. p. 699, 700. Leo Modena's History of the Rites, &c. of the Jews, par. 5. c. 8. (i) Bobovius de Visitat. Aegrot. p. 18. Georgievitz de Turc. Moribus, p. 36. (k) Hist. Ethiop. l. 3. c. 6. (l) Vid. Kirchmannum de Funeribus Roman. l. 1. c. 7. (m) Sperling de Baptismo Ethnicorum, c. 4. p. 26, 27.

Verse 37

And forasmuch as Lydda was nigh to Joppa,.... Some say it was six miles distant, but it must be eight; since from Jerusalem to Joppa were forty miles, and from Jerusalem to Lydda thirty two, and therefore it must be eight miles from thence to Joppa: and the disciples had heard that Peter was there; and also no doubt that he had healed Aeneas of his palsy, and which might induce them to do as follows: they sent unto him two men; very likely of their own company or church; for it is certain here were disciples or believers in Christ, and very likely were formed into a church state; these seem to be converts under Philip's ministry, who when he went from Azotus, preached in all the cities, and so in Joppa, till he came to Caesarea, Act 8:40 though we read nothing in ecclesiastical history of this church at Joppa, until the fifth century, when it appears there was a church in that place (n); and in the same century we read of Fidus bishop of Joppa, that was present in the synod held at Ephesus, anno 431 and in the sixth century of Elias bishop of the same place, in the council at Jerusalem, anno 536 (o) and in the same century a bishop of the church here assisted in the synod of Rome and Constantinople (p). desiring him, that he would not delay to come to them; they entreated he would not refuse to come, and think it too great a burden on him, or make any difficulty about it, or show any aversion to it; but that he would with all readiness and cheerfulness, and without delay immediately come unto them; for the case they wanted him for required speed and haste. (n) Magdeburg. Hist. Eccles. cent. 5. c. 2. p. 2. (o) Reland. Palestina Illustrata, l. 3. p. 867. (p) Magdeburg. ib. cent. 6. c. 2. p. 3.

Verse 38

Then Peter arose and went with them,.... After the messengers had delivered their message, and made their request to Peter in the name of the brethren, he at once agreed to go with them, and accordingly did; whether he went to restore Dorcas to life, whose death the messengers had informed him of, and whether this was the view of the brethren with respect to that, is not certain. However, he might go with them on other accounts, as to comfort them under the loss of so valuable and useful a person, and to strengthen and establish them in the faith, and to exhort and animate them to the discharge of their duty. When he was come; that is, to Joppa, and to Dorcas's house there: they brought him into the upper chamber; where the corpse of Dorcas lay: and all the widows stood by him weeping; these were poor widows, to whom Dorcas had been very liberal and beneficent, who stood about the apostle lamenting the death of their benefactress, and by their tears expressing their desire of her return to life, if it could be: and showing the coats and garments which Dorcas made while she was with them; the Vulgate, Latin, Arabic, and Ethiopic versions read, "which Dorcas made for them"; and the Syriac version renders it, "which Tabitha gave unto them, while she was alive"; which last clause aptly explains, "while she was with them"; for now she was not, with respect to her better part, her immortal soul: the coats and garments were the inner and upper ones, wore in these countries; and it seems that she did not buy these garments, and give them unto them, but that she made them up herself for them, or at least wrought with them in making of them; which shows her diligence and industry, as also her humility, as well as her beneficence: and these the widows produced, and are shown as proofs of the same; which was expressive of gratitude in them, and was done with a design to move Peter to be concerned for restoring so useful a life.

Verse 39

But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Luk 8:54 and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone: and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it: said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter: and when she saw Peter; whom she might know: she sat up; upon the bed or bier on which she lay.

Verse 40

And he gave her his hand, and lift her up,.... Off of the bed or bier where she was: and when he had called the saints and widows; the disciples, brethren and sisters, who were come together on this occasion, as well as the poor widows she had been kind to; the Ethiopic version reads without a copulative, "the holy widows"; and so might these widows be, even such as are described in Ti1 5:10 presented her alive; as Christ did the widow's son of Naam to her, Luk 7:15 and which no doubt was matter of great joy as well as astonishment to all the saints, and especially to the poor widows.

Verse 41

And it was known throughout all Joppa,.... The report of such a miracle, and wrought upon a person of note, was soon spread all over the place, which was very large, for it was a city, as it is called, Act 11:5, and it had, as Josephus (q) says, villages and little towns or cities round about it; all which might go by the name of Joppa, and throughout which the fame of this miracle might pass: and many believed in the Lord; in the Lord Jesus Christ, whom Peter preached, and the saints in Joppa professed, and in whose name, and by whose power, this miracle was done. (q) De Bello Jud. l. 3. c. 8. sect. 4.

Verse 42

And it came to pass,.... Or so it was; that he tarried many days in Joppa; conversing with the saints, confirming the disciples, and preaching the Gospel, to the conversion of sinners; and his abode was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was; "it happened at Sidon that a certain "tanner", (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. (r)'' where the Gemara (s) distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say (t), "woe to him whose trade is a tanner:'' and further observe (u) that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mar 6:3 and Simon the Athenian philosopher was "a leather cutter" (w); and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas. (r) Misn. Cetubot, c. 7. sect. 10. (s) T. Bab. Cetubot, fol. 77. 1. (t) T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2. (u) Kiddush, fol. 82. 1. (w) Laert. in Vit. Simon. Next: Acts Chapter 10

Introduction

In this chapter we have, I. The famous story of St. Paul's conversion from being an outrageous persecutor of the gospel of Christ to be an illustrious professor and preacher of it. I. How he was first awakened and wrought upon by an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus: and what a condition he was in while he lay under the power of those convictions and terrors (Act 9:1-9). 2. How he was baptized by Ananias, by immediate directions from heaven (Act 9:10-19). 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached (Act 9:20-22). 4. How he was persecuted, and narrowly escaped with his life (Act 9:23-25). 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there (Act 9:26-30). 6. The rest and quietness which the churches enjoyed for some time after this (Act 9:31). II. The cure wrought by Peter on Eneas, who had long been laid up with a palsy (Act 9:32-35). III. The raising of Tabitha from death to life, at the prayer of Peter (Act 9:36-43).

Verse 1

We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul - desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis - but four feet and a half in height; his Roman name which he went by among the citizens of Rome was Paul - little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His father and mother were both native Jews; therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), which was common with those among the Jews who were bred scholars (as Dr. Lightfoot saith), for the earning of their maintenance, and the avoiding of idleness. This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told, I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, Ti1 1:13. And so ill informed was his conscience that he thought he ought to do what he did against the name of Christ (Act 26:9) and that he did God service in it, as was foretold, Joh 16:2. Here we have, 1. His general enmity and rage against the Christian religion (Act 9:1): He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the persecution was threatenings and slaughter. There is persecution in threatenings (Act 4:17, Act 4:21); they terrify and break the spirit: and though we say, Threatened folks live long, yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, Act 22:4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence; his very breath, like that of some venomous creatures, was pestilential. He breathed death to the Christians, wherever he came; he puffed at them in his pride (Psa 12:4, Psa 12:5), spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly. 2. His particular design upon the Christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution at Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (Act 9:1) to go to Damascus, Act 9:2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (Act 22:5) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was to have a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christians are here said to be those of this way; those of the way, so it is in the original. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as a way by itself, a by-way, a party, a faction. (2.) The high priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magnitude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, Ti1 1:13. II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is, 1. The place and time of it: As he journeyed, he came near to Damascus; and there, Christ met with him. (1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job 33:15-17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it. (2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe that he who was to be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly - they threshed Gilead with threshing instruments of iron (Amo 1:3), and now it was likely to be so again. (3.) He was in a wicked way, pursuing his design against the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God's pity and of his power. (4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (Act 9:13, Act 9:14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Psa 76:10) and mollifying them for a time, as the Old Testament Saul, who relented towards David more than once (Sa1 24:16; Sa1 26:21), or renewing their spirits, and fixing upon them durable impressions, as upon the New Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, Sa1 25:32. 2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him a light from heaven; but it appears from what follows (Act 9:17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (Act 22:14), and see Act 26:13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time (Act 3:21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle that he should see the Lord, and so he did, Co1 9:1; Co1 15:8. (1.) This light shone upon him suddenly - exaiphnēs, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the blessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Sol 6:12. (2.) It was a light from Heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (Act 26:13), for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa 24:23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see something very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious to us, as light. The first thing in this new creation, as in that of the world, is light, Co2 4:6. Hence all Christians are said to be children of the light and of the day, Eph 5:8. 3. The arresting of Saul, and his detachment: He fell to the earth, Act 9:4. Some think that he was on foot, and that this light, which perhaps was accompanied with a thunderclap, so terrified him that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of astonishment. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he; for Saul was now in a public post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beast he rode on, and make it throw him; and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him, to keep all his bones, so that not one of them was broken. It appears (Act 26:14) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered, (1.) As the effect of Christ's appearing to him, and of the light which shone round about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and a humble submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am undone. (2.) As a step towards this intended advancement. He is designed not only to be a Christian, but to be a minister, an apostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours are commonly first laid low. Those who are designed to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ are first struck with a sense of their unworthiness to be employed. 4. The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him (and it was distinguishing, to him only, for though those that were with him heard a sound, Act 9:7, yet they knew not the words, Act 22:9), Saul, Saul, why persecutest thou me? Observe here, (1.) Saul not only saw a light from heaven, but heard a voice from heaven; wherever the glory of God was seen, the word of God was heard (Exo 20:18); and to Moses (Num 7:89); and to the prophets. God's manifestations of himself were never dumb shows, for he magnifies his word above all his name, and what was seen was alway designed to make way for what was said. Saul heard a voice. Note, Faith comes by hearing; hence the Spirit is said to be received by the hearing of faith, Gal 3:2. The voice he heard was the voice of Christ. When he saw that just One, he heard the voice of his mouth, Act 22:14. Note, The word we hear is likely to profit us when we hear it as the voice of Christ, Th1 2:13. It is the voice of my beloved; no voice but his can reach the heart. Seeing and hearing are the two learning senses; Christ here, by both these doors, entered into Saul's heart. (2.) What he heard was very awakening. [1.] He was called by his name, and that doubled: Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David whose name he bore. He was indeed a second Saul, and such an enemy to the Son of David as the other was to David. Calling him by his name intimates the particular regard that Christ had to him: I have surnamed thee, though thou hast not known me, Isa 45:4 See Exo 33:12. His calling him by name brought the conviction home to his conscience, and put it past dispute to whom the voice spoke this. Note, What God speaks in general is then likely to do us good when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally, as if God spoke to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer 22:29, O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery. He speaks as one in earnest; it is like Martha, Martha (Luk 10:41), or Simon, Simon (Luk 22:31), or O Jerusalem, Jerusalem, Mat 23:37. He speaks to him as to one in imminent danger, at the pit's brink, and just ready to drop in: "Saul, Saul, dost thou know whither thou art going, or what thou art doing?" [2.] The charge exhibited against him is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he was made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil in himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of is persecution: Why persecutest thou me? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning: "It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal learned education, has good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would show thee the folly of it. It is worse in thee than in another." 2. The person sinned against: "It is I, who never did thee any harm, who came from heaven to earth to do thee good, who was not long since crucified for thee; and was not that enough, but must I afresh be crucified by thee?" 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it: "Not only thou hast persecuted, but thou persecutest, thou persistest in it." He was not at this time hauling any to prison, nor killing them; but this was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, Those that are designing mischief are, in God's account, doing mischief. 4. The question put to him upon it: "Why dost thou do it?" (1.) It is complaining language. "Why dealest thou thus unjustly, thus unkindly, with my disciples?" Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin: "Why art thou such an enemy to thyself, to thy God?" Note, The sins of sinners are a very grievous burden to the Lord Jesus. He is grieved for them (Mar 3:5), he is pressed under them, Amo 2:13. (2.) It is convincing language: "Why dost thou thus: Canst thou give any good reason for it?" Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge who eat up God's people, Psa 14:4. Why persecutest thou me? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that is was one in heaven that he was all this while insulting; for surely, if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Mat 25:45. 5. Saul's question upon his indictment, and the reply to it, Act 9:5. (1.) He makes enquiry concerning Christ: Who art thou, Lord? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge; the compellation is respectful: Lord. He who had been a blasphemer of Christ's name now speaks to him as his Lord. The question is proper: Who art thou? This implies his present unacquaintedness with Christ; he knew not his voice as his own sheep do, but he desired to be acquainted with him; he is convinced by this light which encloses him that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Jdg 13:17; Gen 32:29. Note, there is some hope of people when they begin to enquire after Jesus Christ. (2.) He has an answer immediately, in which we have, [1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious enquiries of those who covet an acquaintance with him: I am Jesus whom thou persecutest. The name of Jesus was not unknown to him; his heart had risen against it many a time, and gladly would he bury it in oblivion. He knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself by manifesting himself to them. He said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is, Act 22:8. Saul used to call him so when he blasphemed him: "I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth." And he would show that now that he is in his glory he is not ashamed of his humiliation. Secondly, "I am that Jesus whom thou persecutest, and therefore it will be at thy peril if thou persist in this wicked course." There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs. [2.] His gentle reproof of him: It is hard for thee to kick against the pricks, or goads - to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for. 6. His surrender of himself to the Lord Jesus at length, Act 9:6. See here, (1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?" (2.) His address to Jesus Christ, when he was in this frame: Lord, what wilt thou have me to do? This may be taken, [1.] As a serious request for Christ's teachings: "Lord, I see I have hitherto been out of the way; thou hast shown me my error, set me to rights; thou hast discovered sin to me, discover to me the way to pardon and peace." It is like that, Men and brethren, what must we do? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work begun in the soul. Or, [2.] As a sincere resignation of himself to the direction and government of the Lord Jesus. This was the first word that grace spoke in Paul, and with this began a spiritual life: Lord Jesus, What wilt thou have me to do? Did not he know what he had to do? Had he not his commission in his pocket? And what had he to do but to execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the high priest and the elders have me to do? What will my own wicked appetites and passions have me to do? But, What wilt thou have me to do? The great change in conversion is wrought upon the will, and consists in the resignation of that to the will of Christ. (3.) The general direction Christ gave him, in answer to this: Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him, but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider awhile what he has done in persecuting Christ, and be deeply humbled for that, and then he shall be told what he has further to do. [2.] He must not have it in this way, by a voice from heaven, for it is plain that he cannot bear it; 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, nor his hand be heavy upon him, which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does and would he have them to do, though they know not now, they shall know hereafter. 7. How far his fellow travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise; for he lay under a heavier load than any of them did; but when they were up, (1.) They stood speechless, as men in confusion, and that was all, Act 9:7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down and struck dumb by it. No external means will of themselves work a change in the soul, without the Spirit and grace of God, which distinguish between some and others; among these that journeyed together, one is taken, and the others left. They stood speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God's children are born dumb. (2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spoke, nor heard distinctly what was said to him: which reconciles it with what is said of this matter, Act 22:9, where it is said, They saw the light and were afraid (which they might do and yet see no man in the light, as Paul did), and that they heard not the voice of him that spoke to Paul, so as to understand what he said, though they did hear a confused noise. Thus those who came hither to be the instruments of Paul's rage against the church serve for witnesses of the power of God over him. 8. What condition Saul was in after this, Act 9:8, Act 9:9. (1.) He arose from the earth, when Christ commanded him, but probably not without help, the vision had made him so faint and weak, I will not say like Belshazzar, when the joints of his loins were loosed and his knees smote one against another, but like Daniel, when upon the sight of a vision no strength remained in him, Dan 10:16-17. (2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light that, by dazzling his eyes, had dimmed them - Nimium sensibile laedit sensum; for then those with him would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ dazzles the eyes to all things here below. Christ, in order to the further discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only. (3.) They led him by the hand into Damascus; whether to a public house, or to some friend's house, is not certain; but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem was himself led a prisoner and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth. (4.) He lay without sight, and without food, neither did eat nor drink for three days, Act 9:9. I do not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. 12. So far from this that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin that he could relish neither meat nor drink.

Verse 10

As for God, his work is perfect; if he begin, he will make an end: a good work was begun in Saul, when he was brought to Christ's feet, in that word, Lord, what wilt thou have me to do? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned. Christ here takes care of the work of his own hands. He that hath torn will heal - that hath smitten will bind up - that hath convinced will comfort. I. Ananias is here ordered to go and look after him, to heal and help him; for he that causeth grief will have compassion. 1. The person employed is Ananias, a certain disciple at Damascus, not lately driven thither from Jerusalem, but a native of Damascus; for it is said (Act 22:12) that he had a good report of all the Jews who dwelt there, as a devout man according to the law; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice - on this occasion, though it does not appear that he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, because Christ would employ variety of hands in eminent services, that the honours might not be monopolized nor engrossed by a few - because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them - and because he would direct us to make much of the ministers that are where our lot is cast, if they have ordained mercy to be faithful, though they are not of the most eminent. 2. The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, Act 9:10. It is probable it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, "Behold I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me." Go then, saith Christ, into the street which is called Straight, and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what house, nay, and which is more, in what frame they are: he knows their souls in adversity. 3. Two reasons are given him why he must go and enquire for this stranger, and offer him his service - (1.) Because he prays, and his coming to him must answer his prayer. This is a reason, [1.] Why Ananias needed not to be afraid of him, as we find he was, Act 9:13, Act 9:14. There is no question, saith Christ, but he is a true convert, for behold he prayeth. Behold denotes the certainty of it: "Assure thyself it is so; go and see." Christ was so pleased to find Paul praying that he must have others to take notice of it: Rejoice with me, for I have found the sheep which I had lost. It denotes also the strangeness of it: "Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer." But was it such a strange thing for Saul to pray? Was he not a Pharisee? and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and the corners of the streets? Yes; but now he began to pray after another manner than he had done; then he said his prayers, now he prayed them. Note, Regenerating grace evermore sets people on praying; you may as soon find a living man without breath as a living Christian without prayer; if breathless, lifeless; and so, if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed. It is no time to linger, for behold he prayeth: if the child cry, the tender nurse will hasten to it with the breast. Saul here, like Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke, and kicking against the goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant child, and since I spoke against him, for persecuting me, I do earnestly remember him still." Jer 31:18-20. Observe what condition Saul was now in. He was under conviction of sin, trembling and astonished; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Christ had promised him that it should be further told him what he should do (Act 9:6), and he prays that one may be sent to him to instruct him. Note, What God has promised we must pray for; he will for this be enquired of, and particularly for divine instruction. (2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and Ananias's coming to him must answer his dream, for it was of God (Act 9:12): He hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him that he might receive his sight. Now this vision which Paul had may be considered, [1.] As an immediate answer to his prayer, and the keeping up of that communion with God which he had entered into by prayer. He had, in prayer, spread the misery of his own case before God, and God presently manifests himself and the kind intentions of his grace to him; and it is very encouraging to know God's thoughts to us-ward. [2.] As designed to raise his expectations, and to make Ananias's coming more welcome to him. He would readily receive him as a messenger from God when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here were two visions in order to it. When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to show unto man his uprightness, it must be acknowledged with thankfulness to his praise. II. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him. 1. Ananias pleads that this Saul was a notorious persecutor of the disciples of Christ, Act 9:13, Act 9:14. (1.) He had been so at Jerusalem: "Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem, that he was the most virulent, violent persecutor of all, and a ringleader in the mischief - what havoc he has made in the church: there was no man they were more afraid of, no, not the high priest himself, than of Saul; nay," (2.) "His errand to Damascus at this time is to persecute us Christians: Here he has authority from the chief priests to bind all that call on thy name, to treat the worshippers of Christ as the worst of criminals." Now, why does Ananias object this. Not, "Therefore I do not owe him so much service. Why should I do him a kindness who has done and designed us so much unkindness?" No, Christ has taught us another lesson, to render good for evil, and pray for our persecutors; but if he be such a persecutor of Christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And, if he thus bring himself into trouble, he will be blamed for his indiscretion. [2.] Will it be to any purpose to go to him? Can such a hard heart ever be softened, or such an Ethiopian ever change his skin? 2. Christ overrules the objection (Act 9:15, Act 9:16): "Do not tell me how bad he has been, I know it very well; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him." He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it to many; an earthen vessel (Co2 4:7), but a chosen vessel. The vessel God uses he himself chooses; and it is fit he should himself have the choosing of the instruments he employs (Joh 15:16): You have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, nor thrown away as a despised broken vessel, or a vessel in which there is no pleasure. He is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be enlisted, and Saul must be a standard-bearer. He must bear Christ's name, must bear witness to it before kings, king Agrippa and Caesar himself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings (Act 9:16): I will show him how great things he must suffer for my name's sake. He that has been a persecutor shall be himself persecuted. Christ's showing him this intimates either his bringing him to these trials (as Psa 60:3), Thou hast shown thy people hard things, or his giving notice of them beforehand, that they might be no surprise to him. Note, 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 out to suffer most for him. Saul must suffer great things. This, one would think, was a cold comfort for a young convert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the service of the church, shall be so balanced with spiritual comforts and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake. III. Ananias presently goes on Christ's errand to Saul, and with good effect. He had started an objection against going to him, but, when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do but to go on with our work, and not hang upon an objection? 1. Ananias delivered his message to Saul, Act 9:17. Probably he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as one of the signs that should follow those that believe, that they should lay hands on the sick, and they should recover (Mar 16:18), and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping healing hand upon him. The blood-thirsty hate the upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own him 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. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou camest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit - The hand that wounded heals. "His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes hath sent me to wash them, that they may be cured." Ananias might deliver his message to Saul very appositely in the prophet's words (Hos 6:1, Hos 6:2): Come and turn to the Lord, for he hath torn and he will heal thee; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles; and Ananias's putting his hands upon him before he was baptized was for the conferring of the Holy Ghost. 2. Ananias saw the good issue of his mission. (1.) In Christ's favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to those that were bound (Isa 61:1) is explained by the giving of sight to the blind, Luk 4:18; Isa 42:7. Christ's commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage by receiving sight (Act 9:18), which was signified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to show that it was miraculous. This signified the recovering of him, [1.] From the darkness of his unconverted state. When he persecuted the church of God, and walked in the spirit and way of the Pharisees, he was blind; he saw not the meaning either of the law or of the gospel, Rom 7:9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, Joh 9:41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them (Act 26:18), to open men's eyes, and turn them from darkness to light: this was what Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him. This filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings. (2.) In Saul's subjection to Christ: He was baptized, and thereby submitted to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, enlisted under his banner, and joined himself to him for better for worse. The point was gained: it is settled; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour. IV. The good work that was begun in Saul is carried on wonderfully; this new-born Christian, though he seemed as one born out of due time, yet presently comes to maturity. 1. He received his bodily strength, Act 9:19. He had continued three days fasting, which, with the mighty weight that was all that time upon his spirits, had made him very weak; but, when he had received meat, he was strengthened, Act 9:19. The Lord is for the body, and therefore care must be taken of it, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phi 1:20. 2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard lies down with the kid, Isa 11:6. Note, Those that take God for their God take his people for their people. Saul associated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and grace by conversing with them; and thus he made profession of his Christian faith, and openly declared himself a disciple of Christ, by associating with those that were his disciples. 3. He preached Christ in the synagogues, Act 9:20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him, Gal 1:15, Gal 1:16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job 32:20. Observe, (1.) Where he preached - in the synagogues of the Jews, for they were to have the first offer made them. The synagogues were their places of concourse; there he met with them together, and there they used to preach against Christ and to punish his disciples, by the same token that Paul himself had punished them oft in every synagogue (Act 26:11), and therefore there he would face the enemies of Christ where they were most daring, and openly profess Christianity where he had most opposed it. (2.) What he preached: He preached Christ. When he began to be a preacher, he fixed this for his principle, which he stuck to ever after: We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it (Act 9:21): All that heard him were amazed, and said, "Is not this he that destroyed those who called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do?" Quantum mutatus ab illo - Oh how changed! Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then that he would ever preach Christ as he does? Doubtless this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues. 4. He confuted and confounded those that opposed the doctrine of Christ, Act 9:22. He signalized himself, not only in the pulpit, but in the schools, and showed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength. He became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong. He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon him (Act 9:21), in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was thereby so much the more emboldened, finding he had enough at hand wherewith to answer the worst they could say to him. (2.) He ran down his antagonists, and confounded the Jews who dwelt in Damascus; he silenced them, and shamed them - answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews he was still proving that this Jesus is very Christ, is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, sumbibazōn - affirming it and confirming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness.

Verse 23

Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal 1:16, Gal 1:17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded. I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (Act 9:23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (Act 9:24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, Co2 11:32. Now Christ showed Paul what great things he must suffer for his name (Act 9:16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away - hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (Co2 11:33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God. II. He met with difficulties at Jerusalem the first time he went thither, Act 9:26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal 1:18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (Act 9:28, Act 9:29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historēsai - to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe, 1. How shy his friends were of him (Act 9:26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (Act 9:27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, Co2 3:1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do. 2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause - to see him coming in, and going out, with the apostles (Act 9:28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (Act 9:29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, Act 6:10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (Act 9:30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (Act 22:17, Act 22:18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, Act 9:15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony. III. The churches had now a comfortable gleam of liberty and peace (Act 9:31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe, 1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation. 2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord - were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost - were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly. 3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. Thus those that will not be won by the word may be won by the conversation of professors.

Verse 32

Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, Act 9:32. 1. He passed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dia pantōn - among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, Act 12:2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned Ch1 8:12; Ezr 2:33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Psa 16:3. II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, Act 9:33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, Act 9:34. (1.) Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure - not, "He will make thee," but, "He does make thee, whole;" and a perfect cure - not, "He makes thee easy," but "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself: "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do; for, though Jesus Christ makes thee whole, yet thou must arise and make use of the power he gives thee: "Arise, and make thy bed, to be to thee no longer a bed of sickness, but a bed of rest." (3.) Power went along with this word: he arose immediately, and no doubt very willingly made his own bed. III. The good influence this had upon many (Act 9:35): All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa 65:10. 1. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.

Verse 36

Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former - the raising of Tabitha to life when she had been for some time dead. Here is, I. The life, and death, and character of Tabitha, on whom this miracle was wrought, Act 9:36, Act 9:37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Pro 5:19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa 32:8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit 3:8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus - We do not talk great things, but we live them. Among other good works, she was remarkable for her alms - deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms - deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms - deeds, hōn epoiei - which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms - deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, Co2 8:11; Co2 9:7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, Joh 15:8. 4. She was removed in the midst of her usefulness (Act 9:37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Psa 41:1, Psa 41:3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, Ti2 1:18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est - the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place. II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, Act 9:38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus - a physician after death, is an absurdity, but not Post mortem apostolus - an apostle after death. III. The posture in which he found the survivors, when he came to them (Act 9:30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, Co1 9:19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were, 1. Commending the deceased - a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job 31:20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Ecc 7:21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms - deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa 58:7), and not think it enough to say, Be ye warmed, Jam 2:15, Jam 2:16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Pro 31:19-22. 2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die. IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Mat 9:25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ 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 knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom 4:19, Rom 4:20. But, when he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, Act 26:18. When she saw Peter, she sat up, to show that she was really and truly alive; and (Act 9:41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (Act 9:41); to them he presented her, as Elijah (Kg1 17:23), and Elisha (Kg2 4:36), and Christ (Luk 7:15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead. V. The good effect of this miracle. 1. Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, Act 9:42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation. 2. Peter was hereby induced to continue some time in this city, Act 9:43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom 12:16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.

Verse 1

9:1-19 The conversion of Saul of Tarsus on the Damascus road is of central importance to the narrative of Acts—Luke recounts the story three times (also 22:1-21; 26:1-29). Paul (Saul) also alludes to this experience several times in his letters (1 Cor 15:8-10; Gal 1:11-17; Phil 3:4-11; see 1 Tim 1:12-17). Saul’s conversion was his prophetic call and commission as an apostle (Acts 9:15; 22:15, 21; 26:15-18). No one is beyond the power of God to reach, redeem, and use for holy purposes—nothing is impossible with God (Luke 1:37). Paul was prepared through his training, upbringing, and experience to play a unique role in taking the gospel into the broader world as the “apostle to the Gentiles” (Rom 11:13; see 1 Cor 15:9; 2 Cor 12:11-12; Gal 1:1; Eph 3:8).

Verse 2

9:2 The synagogues (Greek sunagōgē, “gathering place”) were local Jewish meeting places. After the Exile, Jews began to meet in local synagogues as places of instruction and centers of worship. Synagogue services consisted of the reading of the Law and the Prophets, exposition of the Scriptures, prayer, praise, and thanksgiving (see 13:15; 15:21; Neh 9:5; Matt 6:5; Luke 4:16-21). Jesus attended, taught, preached, and performed miracles in synagogues (Matt 12:9-10; Mark 1:21, 39; Luke 4:16; 13:10-13; John 6:59; 18:20), as did the apostles (see Acts 9:20; 13:5, 14; 14:1; 17:1, 10, 17; 18:4, 19, 26). • Damascus, the capital of Syria, was an important center with a long and distinguished past and the nearest major city outside of Palestine. It took from four to six days to reach Damascus from Jerusalem, a fact that highlights Saul’s earnestness (9:1-5; see 22:4-8; 26:9-15). • The expression the Way is used in Acts for Christianity (see 19:9, 23; 24:14, 22)—it is “the way of God” (18:26) that tells people “how to be saved” (16:17, literally the way of salvation). See also John 14:6; 2 Pet 2:2.

Verse 10

9:10 Ananias: See also 22:12. The name Ananias was quite common (note the husband of Sapphira, 5:1, and the Jewish high priest [AD 47–59], 23:2). • a vision: See “Visions” Theme Note.

Verse 15

9:15 Saul is my chosen instrument to take my message to the Gentiles: In God’s plan for spreading the Good News, the Gentiles were the next step (see 1:8; cp. chs 10–11). Saul of Tarsus (Paul) was God’s choice to spearhead this expansive missionary effort to bring the Christian message to the Gentiles and to kings, as well as to the people of Israel. The rest of Acts illustrates Saul’s (Paul’s) faithfulness in carrying out this divine commission (e.g., 26:19-23).

Verse 16

9:16 As Jesus predicted, Paul suffered greatly for his faith (see 2 Cor 11:23-27; see Acts 13:45; 14:19; 16:22-27; 21:30-31; 26:21; 2 Tim 1:11-12).

Verse 17

9:17 Ananias’s God-given role was to welcome Saul into the Christian family, beginning with laying hands on Saul to heal him and fill him with the Holy Spirit.

Verse 20

9:20-21 immediately he began preaching about Jesus: The genuineness of Saul’s encounter with the risen Christ is attested by the enthusiasm and boldness of his preaching. Saul’s outspoken declaration provoked astonishment, for he was the very man who had created such devastation among Jesus’ followers in Jerusalem.

Verse 22

9:22-25 Despite the bewilderment of his hearers, Saul so compellingly presented the evidence for the claims of Jesus as Messiah that the non-believing Jews in Damascus found themselves unable to refute it. Apparently this went on for some time (see Gal 1:18), so some of the non-believing Jews launched a plot on his life, but he was spared when some believers let him down out of the city in a large basket. Paul recounts this incident in 2 Cor 11:32-33.

Verse 26

9:26-28 When Saul arrived in Jerusalem, the Christian community understandably did not immediately trust him, given his recent history of violently persecuting Christians (8:3; 9:1, 13; 22:3, 4; 26:9-11). Fortunately, Barnabas, the “Son of Encouragement” (4:36), introduced the changed man to the apostles and explained his encounter with the Lord at Damascus, his sense of calling, and his subsequent boldness in preaching in the name of Jesus in Damascus. Barnabas was able to convince the apostles that Saul’s conversion was genuine, so Saul remained with the apostles in Jerusalem, where he preached boldly for his Lord. Paul recalls this visit in Gal 1:18-19.

Verse 29

9:29 Again Saul debated with some Greek-speaking Jews, and again an assassination was planned (cp. 9:22-24).

Verse 30

9:30 After the believers heard about the plot, Saul was once again sent away (cp. 9:25), this time to Tarsus, his hometown, the capital of Cilicia (see 21:39; 22:3; 23:34; cp. Gal 1:21).

Verse 31

9:31 This verse is one of several in Acts that detail the numerical and spiritual growth of the church (see also 2:41; 4:4; 5:14; 6:1, 7; 12:24; 21:20). • The first Christians were discovering the truth of the principle, “the fear of the Lord is the foundation of true knowledge” (Prov 1:7; 9:10; cp. Job 28:28; Ps 111:10; Eccl 12:13; see Luke 7:16), and they were growing in their faith (cp. Acts 2:43; 19:17).

Verse 32

9:32-43 These verses describe Peter’s itinerant ministry in Judea, particularly along the seacoast. Exercising spiritual powers given to him by God, Peter performed wonderful works, including the healing of Aeneas and the raising of Dorcas. Jesus had promised such signs and wonders to the disciples (John 14:12). • Typical of Luke’s writing, the healing of a man is matched by the healing of a woman (see Luke 13:10-17; 14:1-6). The people in the area were deeply moved by these miracles, and many were drawn into the faith (Acts 9:35, 42).

Verse 43

9:43 living with Simon, a tanner of hides: Tanning was an unclean business in Jewish eyes, which might suggest that Peter was not scrupulous in observing Jewish traditions (cp. Gal 2:11-14).

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1974 Jerusalem Conference - Part 2

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Art's Testimony - Part 4

The Fire of God

The Autobiography of Greatness

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

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Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

Verse 37

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Verse 43

Introduction

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Verse 9

Verse 10

Verse 11