Acts 9

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 44 2 8 0 0 9. The Church in Palestine, part 2) 9:1 43) ) ) Outline (continued)) 9:1 31 C. Conversion of Paul 3 ) 9:1 9 1. Paul to Damascus ) 9:1 3 a. Objective ) 9:4 6 b. Encounter ) 9:7 9 c.

Effect ) 9:10 25 2. Paul in Damascus ) 9:10 12 a. Call ) 9:13 14 b. Objection ) 9:15 16 c. Command ) 9:17 19a d. Response ) 9:19b 22 e.

Propagation ) 9:23 25 f. Plot ) 9:26 30 3. Paul in Jerusalem ) 9:31 4. Conclusion ) 9:32 11:18 D. Ministry of Peter ) 9:32 35 1. Miracle in Lydda ) 9:36 43 2.

Miracle in Joppa ) ) ) ) C. Conversion of Paul) 9:1 31) 9 1 Now Saul was still breathing murderous threats against the Lord s disciples. He went to the high priest 2 and asked him for letters to the synagogues in Damascus, so that if he found any persons who belonged to the Way, both men and women, he might lead them as prisoners to Jerusalem. 3 And as he traveled and approached Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice say to him, Saul, Saul, why do you persecute me? 5 Saul asked, Who are you, Lord? He answered, I am Jesus, whom you are persecuting. 6 Now get up and enter the city, and you will be told what you must do. ) 7 But the men who were traveling with Saul stood speechless; they heard the voice, but saw no one. 8 Saul got up from the ground; he saw nothing even though his eyes were open. So they led him by the hand and brought him into Damascus. 9 And for three days he did not see anything nor did he eat or drink anything.) 10 In Damascus was a disciple named Ananias. The Lord said to him in a vision, Ananias.

And he said, Here I am, Lord. 11 The Lord said to him, Go at once to Straight Street and ask at the house of Judas for a man called Saul from Tarsus, for he is praying. 12 And in a vision, he has seen a man named Ananias enter and place his hands on him so that he might regain his sight. ) 13 Ananias replied, Lord, from many people I have heard about this man, how much harm he as done to your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call upon your name. ) 15 The Lord said to him, Go, for he is my chosen instrument to carry my name before the Gentiles, kings, and the people of Israel. 16 For I will show him how much he must suffer for my name. ) 17 And Ananias went and entered the house. He placed his hands on Saul and said, Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit. 18 And immediately something like scales fell from his eyes and he regained his sight. He stood up and was baptized. 19 After taking some food, he regained his strength.) Saul spent several days with the disciples in Damascus. 20 Immediately he began to preach in the synagogues that Jesus is the Son of God. 21 And all who heard him were amazed and said, Is not this the man who destroyed those who called upon this name in Jerusalem? Did he not come here to lead such people as prisoners to the chief priests? 22 Saul became increasingly stronger; he bewildered the Jews living in Damascus by proving that Jesus is the Christ.) 23 After many days had passed, the Jews plotted to kill him. 24 But their plot became known to Saul. And the Jews were also watching the gates day and night so that they might kill him. 25 His converts took him by night and they lowered him in a basket through the wall.) 26 When Saul came to Jerusalem, he tried to associate with the disciples. And all were afraid of him because they did not believe that he was a disciple. 27 But Barnabas took him and brought him to the apostles.

He explained to them how Saul on the road had seen the Lord, who spoke to him. And he told them how in Damascus Saul had boldly spoken in the name of Jesus. 28 So Saul was with them, moving freely about Jerusalem and speaking boldly in the name of the Lord. 29 He talked and argued with Hellenistic Jews, but they were trying to kill him. 30 And when the brothers learned of this, they brought him down to Caesarea and sent him away to Tarsus.) 31 Then the church throughout Judea, Galilee, and Samaria enjoyed a period of peace and was strengthened. And it continued to increase, living in the fear of the Lord and the comfort of the Holy Spirit.) ) 1. Paul to Damascus) 9:1 9) Luke has brought his account of Stephen and Philip to an end and now continues to relate the activities of Saul (see 7:58; 8:1, 3). He seems to indicate that Philip s evangelistic labors are an interlude and that the reader should once again focus attention on Saul (whom I will call Paul), bent on destroying the church of Jesus Christ. Conversely, Luke is not quite ready to devote himself completely to Paul s ministry; thus the report on Paul s conversion in effect also is an interlude, but in the section about Peter s ministry.

The account about this ministry comes to an end when Peter is released from prison (12:17); thereafter Paul s active ministry begins (13:2).) a. Objective) 9:1 3) 1. Now Saul was still breathing murderous threats against the Lord s disciples. He went to the high priest 2. and asked him for letters to the synagogues in Damascus, so that if he found any persons who belonged to the Way, both men and women, he might lead them as prisoners to Jerusalem.) 1 1 2 8 0 “tw://bible.*?id=43.16.2|AUTODETECT|” a. Now Saul was still breathing murderous threats. In the preceding chapter (8:3), Luke depicts Paul as the persecutor of the Jerusalem believers. Now he gives a more fearsome portrayal of Paul in his preconversion state: everything Paul thinks, says, and does is dominated by his desire to destroy the followers of Jesus. He has parted company with his mentor, Gamaliel, who cautioned the members of the Sanhedrin not to find themselves in opposition to God (5:39). Paul s entire being is concentrated on destruction and murder.

We have no reason to believe that Paul himself killed the Christians. But he himself confesses that he approved the executions of Christians by casting his vote against them (26:10). Blinded by his zeal, Paul unwittingly fulfilled Jesus word to the apostles: Anyone who kills you will think that he is offering a service to God 7 1 -1 9 0 “tw://bible.*?id=43.16.2|AUTODETECT|” John 16:2) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Not satisfied with only the Jerusalem scene, Paul now looks to other places where Christians reside. Luke calls the Christians disciples, for they are learners who receive instruction in the apostles teaching. Luke indicates that these disciples are found in Damascus (vv. 10, 19), Jerusalem (v. 26), Joppa (v. 36), and Lydda (v. 38). So, with authority from the Sanhedrin, Paul intends to arrest Christ s followers in Damascus.) b. He went to the high priest. The high priest served as head of the Sanhedrin, which as a legislative body had jurisdiction over the Jews living in Jerusalem, Palestine, and the dispersion.

Thus the high priest had power to issue warrants to the synagogues in Damascus for the arrests of Christian Jews residing there (see 9:2; 22:5; 26:12).��1�� Did the Romans permit religious persecution in their provinces? We are not sure whether at that time the Roman government had full control over Damascus. In the fourth decade of the first century, the Nabatean Arabs under the leadership of Aretas IV were exerting their influence on that city and gave the Damascenes temporary autonomy. The Nabateans and Jews probably collaborated because of their anti-Roman stance.) From the New Testament and other historical records we know that the high priest was Caiaphas, the son-in-law of Annas.��2�� Nevertheless, Annas exercised the authority of high priest, as is evident from verse 14, where the plural term chief priests occurs.) c. And asked him for letters to the synagogues in Damascus. That city gave residence to a large Jewish population, so that for centuries Damascus had its own Jewish quarter (compare v. 22).��3�� Consequently, Jewish synagogues were common in the Syrian capital.

From the annals of Jewish history we learn that at the time of the Jewish war against Rome (a.d. 66), no fewer than ten thousand Jews were killed in Damascus.) 1 1 2 8 0 “tw://bible.?id=1.14.15|AUTODETECT|” Scripture tells us that Damascus already existed in the time of Abraham 7 1 -1 9 0 “tw://bible.?id=1.14.15|AUTODETECT|” Gen. 14:15) 1 1 -1 9 0 “tw://bible.?id=1.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.15.2|AUTODETECT|” 15:2) 1 1 -1 9 0 “tw://bible.?id=10.8.6|AUTODETECT|” ), was conquered by David 7 1 -1 9 0 “tw://bible.?id=10.8.6|AUTODETECT|” II Sam. 8:6) 1 1 -1 9 0 “tw://bible.?id=11.11.24-11.11.25|AUTODETECT|” ), regained independence during the reign of Solomon 7 1 -1 9 0 “tw://bible.?id=11.11.24-11.11.25|AUTODETECT|” I Kings 11:24 25) 1 1 -1 9 0 “tw://bible.?id=30.1.3-30.1.5|AUTODETECT|” ), and became a hotbed of hostility toward Israel and eventually dominated it for some time 7 1 -1 9 0 “tw://bible.?id=30.1.3-30.1.5|AUTODETECT|” Amos 1:3 5) 1 1 -1 9 0 “tw://bible.?id=41.5.20|AUTODETECT|” ). During the Roman conquest (64 b.c.), Damascus was the seat of government for Rome s Syrian province and one of the ten cities in the region known as the Decapolis 7 1 -1 9 0 “tw://bible.?id=41.5.20|AUTODETECT|” Mark 5:20) 1 1 -1 9 0 “tw://bible.?id=41.7.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.31|AUTODETECT|” 7:31) 1 1 -1 9 0 “tw://bible.?id=40.14.3|AUTODETECT|” ). The Nabatean Arabs ruled the Arabian desert area and under the leadership of Aretas IV, who was the father-in-law of Herod Antipas 7 1 -1 9 0 “tw://bible.?id=40.14.3|AUTODETECT|” Matt. 14:3) 1 1 -1 9 0 “tw://bible.?id=41.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.17|AUTODETECT|” Mark 6:17) 1 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” Luke 3:19) 1 1 -1 9 0 “tw://bible.?id=47.11.32|AUTODETECT|” ), controlled Damascus for a few years 7 1 -1 9 0 “tw://bible.?id=47.11.32|AUTODETECT|” II Cor. 11:32) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 Damascus is situated along the Abana River, from which it draws water to irrigate the sun-parched landscape in and around the city. In Paul s day, to journey on foot from Jerusalem to Damascus took about five or six days to cover the approximate distance of 150 miles. The city was a commercial center where caravans converged from all directions in the ancient world and where the Christian faith began to flourish. Paul realized that from Damascus, the gospel of Christ would spread throughout the world. For that reason, he wanted to stop the influence of Christianity and asked the high priest for warrants to arrest Christians, both men and women, in the Damascus synagogues. He knew that among the worshipers in the local assemblies were countless followers of Jesus Christ.

Here Paul intended to make multiple arrests.) d. If he found any persons who belonged to the Way. In the beginning, Christians used a variety of names to identify themselves. The term the Way is one of the first names that describes the Christian faith (compare the term the Name [5:41]). In Acts it appears a few times (19:9, 23; 22:4; 24:14, 22). The term denotes the teaching of the gospel, the Christian s conduct directed and guided by this gospel,��4�� and the Christian community in general.

Granted that the believers formed a distinct group, they nevertheless continued to meet with fellow Jews in the Damascus synagogues. As a result, the rulers of these synagogues could readily identify the followers of the Way; Paul intended to depend on the rulers for help in arresting the Christians. He planned to lead Christ s followers as bound prisoners to Jerusalem, where they would have to stand trial.) 3. And as he traveled and approached Damascus, suddenly a light from heaven flashed around him.) Three reports describe the conversion of Paul on the Damascus road (9:1 19; 22:4 16; 26:12 18). All of them have a common theme: Paul saw Jesus, who spoke to him on the way to Damascus. Yet all three accounts differ, even though Luke has written them.

We can explain the differences by considering their purposes, settings, and audiences. The first account reports the historical event; the second features Paul addressing a crowd of angry Jews in Jerusalem; and the third is a speech in which Paul seeks to persuade Agrippa to become a Christian.) If we believe that all three reports originate with Paul, we have no difficulty with their variations. It is a fact of life that whenever someone tells a story to diverse audiences under differing circumstances, we expect changes to occur.) Nevertheless, literature on the three accounts of Paul s conversion is extensive. Most of it is written by literary and source critics who carefully analyze the variations in each report.��5�� Their conclusion is that Luke composed the three different presentations of Paul s conversion. But if Luke received his information for all three accounts from Paul himself, we must assume that the writer has recorded the content and phrasing of each report.) Further, for stylistic reasons Luke is not interested in repeating the same story three times in exactly the same words (9:1 19; 22:4 16; 26:12 18). Hence, we see that Luke describes the light from heaven (v. 3) as bright (22:6) and even brighter than the sun (26:13).

The time of day was high noon when Paul and his companions were approaching Damascus. All of them saw a brilliant light flash around them, which caused Paul but not his companions to be blinded (v. 8).) 1 1 2 8 0 “tw://bible.?id=48.1.12|AUTODETECT|” Is Paul s experience on the Damascus road comparable to a fit of epilepsy or sunstroke? The New Testament never discloses that Paul suffered from such ailments. Instead we learn that Jesus appeared to him both in visions and when Paul was in a trance. So Jesus gave him instructions and Revelation 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 “tw://bible.?id=48.1.13-48.1.14|AUTODETECT|” ). He personally called Paul to be one of his apostles and did so outside the confines of Jerusalem to separate him from Judaism. That is, Jesus took Paul with all his training in the Scriptures, his desire to promote Judaism, and his zeal for tradition 7 1 -1 9 0 “tw://bible.?id=48.1.13-48.1.14|AUTODETECT|” Gal. 1:13 14) 1 1 -1 9 0 0 ). Then Jesus turned him around so that Paul with his talents, capabilities, and enthusiasm became a willing instrument to serve the cause of Christ.) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:1 12) Verse 1) ������ the present active participle of the compound verb ����� (I breathe) expresses intensity. Also, this verb governs the genitive case of ������ (threat) and ����� (murder). Verbs of sensation (touch, smell, taste) and emotion take the genitive case.) Verse 2) Notice the careful use of the prepositions in this verse: ���� (from the side of), �0� (into, in), and ���� (for).) �U�� the aorist subjunctive from the verb �Q����� (I find) does not express uncertainty regarding the fact that there were Christians in Damascus. The uncertainty relates to the number of believers residing there.) ) ) b. Encounter) 9:4 6) 4. He fell to the ground and heard a voice say to him, Saul, Saul, why do you persecute me? ) 1 1 2 8 0 “tw://bible.?id=40.10.40|AUTODETECT|” Jesus brings Paul to conversion by appearing to him in heavenly glory light.��6�� In this supernatural light, the only thing man can do is fall to the ground and lie face down. And this is exactly what Paul does. Then Jesus personally addresses Paul by his given name. He asks Paul the penetrating question: Why do you persecute me? Indeed, Jesus wording is remarkable, for with this question he identifies himself completely with the believers whom Paul seeks to destroy. Jesus and his followers are one 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” 25:45) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=9.3.10|AUTODETECT|” The cautionary message not to oppose God, advocated by Paul s teacher, Gamaliel, now confronts Paul in stark reality. The martyred Stephen, the persecuted Christians driven from Jerusalem, the believers jailed by Paul all these people are represented by Jesus Christ. Accordingly, Paul has been fighting against Jesus and has lost the battle. Jesus addresses Paul in Aramaic (see 26:14) and repeats his Hebrew name, Saul 7 1 -1 9 0 “tw://bible.?id=9.3.10|AUTODETECT|” I Sam. 3:10) 1 1 -1 9 0 0 ). Paul knows that the repetition means that a divine voice is calling him.) 1 2 2 8 0 0 5. Saul asked, Who are you, Lord? He answered, I am Jesus, whom you are persecuting. 6. Now get up and enter the city, and you will be told what you must do. ) Some commentators prefer the reading Who are you, sir? ��7�� They think that because Paul had not yet acknowledged Jesus Christ as the Messiah, he used the polite address sir. But the setting Paul lying face down on the ground with brilliant light flashing around him and a heavenly voice calling to him in Aramaic indicates that Paul realizes he is confronted by Jesus, the ascended Lord (see vv. 17, 27; 22:14; 26:15).) 1 1 2 8 0 “tw://bible.?id=47.5.16|AUTODETECT|” Of course, Paul is confused. Thinking that he is doing God s will in persecuting the Christians, he now hears Jesus voice calling him to face reality. Although in writing to the Corinthians Paul seems to indicate that he knew Christ during his earthly ministry 7 1 -1 9 0 “tw://bible.?id=47.5.16|AUTODETECT|” II Cor. 5:16) 1 1 -1 9 0 0 ), we have no solid evidence of Paul meeting Jesus. Yet he has heard the Christians proclaiming Jesus resurrection and ascension. These facts now become reality for Paul as Jesus calls him. Hesitatingly he asks, Who are you, Lord? ) 1 1 2 8 0 “tw://bible.?id=42.2.21|AUTODETECT|” Jesus replies, I am Jesus, whom you are persecuting. Notice that he uses his earthly name Jesus given to him on the day of circumcision 7 1 -1 9 0 “tw://bible.?id=42.2.21|AUTODETECT|” Luke 2:21) 1 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” ). Jesus addresses Paul from heaven, and Paul discerns that the words spoken by Stephen are true: I see heaven open and the Son of man standing at the right hand of God (7:56). Jesus is alive, raised from the dead and seated at the right hand of God in heaven. In the Greek, Jesus is actually saying to Paul, Yes, indeed, I am Jesus. Then he adds, whom you yourself are persecuting, to emphasize the direct accusation. That is, what Paul has been doing to the Christians, he has perpetrated against Jesus. For that reason, Jesus declares twice that Paul has been persecuting him. In other words, Paul understands that he has sinned against Jesus, which he acknowledges repeatedly in his letters 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=50.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.6|AUTODETECT|” Phil. 3:6) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 Jesus instructs Paul and says, Now get up and enter the city, and you will be told what to do. Paul hardly has time to assimilate that Jesus has appeared to him when he hears Jesus commanding him to get up and enter Damascus. Jesus is in charge and Paul, who earlier breathed death and destruction, obeys. Note that Jesus only tells Paul to enter the city, where he will receive further instructions. At this moment, Jesus says nothing about Paul s eventual role as apostle to the Gentiles. First, Paul has to be accepted by the Christians in Damascus and be one of Christ s disciples.

Next, he will learn that Jesus commissions him to proclaim the name of Christ to the Gentiles, kings, and the nation Israel (v. 15). And last, he must be prepared to suffer on behalf of Jesus (v. 16).) ) Greek-Words, Phrases, and Constructions in 9:4 6) Verse 4) Some manuscripts complete verse 4 with a clause from the parallel passage (26:14): it is hard for you to kick against the goad. Copyists probably added this clause to harmonize it with the wording in 26:14. Moreover, some Latin, Syriac, and Coptic manuscripts also have these words: So he, trembling and astonished, said, Lord, what do You want me to do? And the Lord said to him & (NKJV). In 1516, Erasmus translated these words from the Latin and put them in his Greek edition of the New Testament.��8��) Verse 5) A �� this is an abbreviated construction; it lacks the proper noun 8����� following the definite article A, and the verb �� (he said) is implied.

The combination A �� always signals a change of subject in a historical account.) Verse 6) ��� this adverb is conveying not an adversative but a consecutive meaning. It signifies, Well, get up and enter. ) ) ) c. Effect) 9:7 9) 7. But the men who were traveling with Saul stood speechless; they heard the voice, but saw no one.) The men accompanying Paul are able to testify that a brilliant light flashed around them, causing them to fall to the ground (26:13 14); that they heard a voice but did not understand what it was saying (22:9); and that they saw no one.) Translators face the problem whether to translate the Greek verb akouM as hear or understand and the Greek noun phMn as voice or sound. To illustrate, here are two passages with two translations:) 7 1 2 8 0 “tw://bible.?id=44.9.7|AUTODETECT|” Acts 9:7) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 They heard the sound (NIV) They heard the voice (NEB) ) 7 1 2 8 0 “tw://bible.?id=44.22.9|AUTODETECT|” Acts 22:9) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 They did not understand) the voice (NIV) [They] & did not hear) the voice (NEB) ) ) ) 1 1 2 8 0 “tw://bible.?id=27.10.7|AUTODETECT|” The approach to this problem is to indicate either that Luke contradicts himself in these two accounts of Paul s conversion narrative or that in the context of these passages Luke intimates a difference. The second approach has merit, because the context of both passages shows that Jesus addressed Paul and not those who accompanied him. Paul occupies center stage in these reports. His companions, however, heard the sound of a voice but were unable to fathom the meaning of the words Jesus spoke 7 1 -1 9 0 “tw://bible.?id=27.10.7|AUTODETECT|” Dan. 10:7) 1 1 -1 9 0 0 ). These men stood speechless, saw the brilliant light, heard the sound of a voice, but were unable to understand that Jesus appeared to Paul to bring him to conversion, repentance, and faith. In fact, the term speechless implies that they were shaken with fright.��9�� They heard a voice, but could not see the speaker. In passing, I refer to the parallel in the Martyrdom of Polycarp that relates Polycarp s death in Rome (a.d. 155):) 1 4 2 8 0 0 Now when Polycarp entered into the arena there came a voice from heaven: Be strong, Polycarp, and play the man. And no one saw the speaker, but our friends who were there heard the voice.��10��) Paul s fellow travelers saw no one but heard a sound which they could not explain. Conversely, Paul saw Jesus, listened to his voice, and understood what he told him to do: Get up and enter the city. ) 8. Saul got up from the ground; he saw nothing even though his eyes were open. So they led him by the hand and brought him into Damascus. 9. And for three days he did not see anything nor did he eat or drink anything.) Only Paul comprehended Jesus message, and only he was blinded by the light.

He was unable to see anything when he got to his feet. Although his eyes were open, he stumbled about in blindness. Luke reports that God had placed over Paul s eyes something like scales, which fell off when Ananias placed his hands on Paul (vv. 17 18). God struck Paul with a three-day period of blindness to give him time to meditate, reflect, and pray (vv. 9, 11).) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” What a reversal of events! Paul, who desired to dash the believers to the ground, is lying face down on the ground. He, who wished to bring prisoners bound from Damascus to Jerusalem, now is led as a prisoner of blindness into Damascus. He, who acted with the authority of the high priest, now breaks his ties with the Jerusalem hierarchy. He, who came to triumph over the Christian faith, now submits to the Captain of this faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 Even though Luke refrains from describing the return trip of Paul s companions, who perhaps were members of the temple guard (4:1; 5:22, 26), we conclude that they returned empty-handed to Jerusalem and reported to the high priest that Paul had taken up residence with a Jew named Judas, living on Straight Street in Damascus.) For three days he did not see anything nor did he eat or drink anything. Separated from society by his blindness and left to himself for three days, Paul has time to cope with the greatest crisis of his life: conversion. Note the symbolism of the three days Paul spent in solitary confinement. He is crucified with Christ, and the three days of darkness are like the three days in the tomb. ��11�� And notice the contrast of light and darkness in the account of Paul s conversion. In spiritual blindness Paul sees Jesus in brilliant glory light. Physically blinded, Paul prays and begins to see spiritually.) For three days, Paul neither ate nor drank anything.

He fasted because of the emotional disturbance he experienced. In repentance and faith he sought reconciliation with God and thus earnestly prayed. Whereas he was accustomed to utter form prayers, now as a convert he prayed from the heart.) In a sense, Paul s conversion was sudden when Jesus arrested him on the way to Damascus and addressed him personally. But if we look at, the broader context (vv. 10 19), we see a gradual development of his conversion and calling.��12�� In his loneliness, no one proclaimed the gospel to him until Ananias, sent by Jesus, extended to him the welcome of the Christian community.) ) Doctrinal Considerations in 9:4 9) Paul saw Jesus, not in an apparition that can be described as a figment of his imagination, but in an actual encounter. When he stayed in the house of Judas on Straight Street, Jesus appeared to him in a vision to tell him about the arrival of Ananias (v. 12). On the road near Damascus, Paul did not have a vision but saw Jesus in heavenly glory.) 1 1 2 8 0 “tw://bible.?id=40.17.1-40.17.8|AUTODETECT|” The New Testament reveals that Jesus in his glorified state appeared only four times. First, before his suffering, death, resurrection, and ascension, Jesus appeared to Peter, James, and John on the Mount of Transfiguration 7 1 -1 9 0 “tw://bible.?id=40.17.1-40.17.8|AUTODETECT|” Matt. 17:1 8) 1 1 -1 9 0 “tw://bible.?id=66.1.9-66.1.20|AUTODETECT|” ). Next, after his ascension, he showed himself to Stephen (7:55). Then he appeared to Paul near Damascus (9:1 9). And last, on the island of Patmos John saw the glorified Jesus coming to him on the Lord s Day 7 1 -1 9 0 “tw://bible.?id=66.1.9-66.1.20|AUTODETECT|” Rev. 1:9 20) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Therefore, when Jesus appeared to Paul, he singularly honored him. Jesus granted him this honor because Paul was his chosen instrument to bring the gospel to the Gentiles (v. 15).) ) Greek Words, Phrases, and Constructions in 9:7 9) Verse 7) �������� ��� ����s in verse 4 the verb ���� occurs with the noun ���� (accusative case) referring to Paul; here the verb appears with the noun voice (genitive case) in relation to Paul s companions. In 22:7, Paul says that he heard the voice (genitive case) of Jesus speaking to him. Then he asserts that his fellow travelers did not understand the voice (accusative case [22:9]). Does the verb to hear with the accusative mean to understand and with the genitive to hear a sound ? Some scholars assert that the two constructions were used interchangeably in the Hellenistic world of the first century.��13�� Others, however, argue that the nuances of these two case distinctions are significant.��14��) 1 1 2 8 0 “tw://bible.?id=40.26.65|AUTODETECT|” The evidence, however, is inconclusive. Take, for example, the scene of Jesus trial, where the high priest tells the members of the Sanhedrin: You have heard the blasphemy. This text is the same in ) 7 1 -1 9 0 “tw://bible.?id=40.26.65|AUTODETECT|” Matthew 26:65) 1 1 -1 9 0 “tw://bible.?id=41.14.64|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.14.64|AUTODETECT|” Mark 14:64) 1 1 -1 9 0 0 , except that in the Greek the word blasphemy is in the accusative case in Matthew and in the genitive case in Mark.��15�� The grammatical rule of classical Greek does not even apply: the accusative relates to the thing that is heard and the genitive to the person who is heard.) 1 29 2 8 0 0 To return to Luke s use of the genitive and accusative cases with the verb to hear: Did he consciously contradict himself? Hardly. We must find the solution in the context of the verse in question and judge each case on its own merits. Thus, Paul s companions heard a voice, did not see Jesus, and consequently did not understand what he was saying. Jesus addressed Paul and not his companions, so we conclude that Luke intends to convey a difference in meaning.) Verse 8) ��������� with the noun @������� (eyes) the participle forms the genitive absolute construction. The perfect passive participle from the verb ����� (I open) denotes lasting result.

That is, blindness caused Paul s eyes to remain open.) Verse 9) �� the negative particle precedes the participle; �P� and �P�r negate the verb. The construction &� ������ is periphrastic.) ) ) 2. Paul in Damascus) 9:10 25) Jesus brings Paul to conversion, but Paul still has to face entrance into the church that he came to destroy. This is not one of Paul s concerns, however, for Jesus opens the way for him to enter the church and to be welcomed by the believers. One of the lessons we learn from Paul s conversion is that salvation originates with God and not with man. God takes the initiative and brings salvation to its destined end.) a.

Call) 9:10 12) 10. In Damascus was disciple named Ananias. The Lord said to him in a vision, Ananias. And he said, Here I am, Lord. ) Blinded near the city of Damascus, Paul has to rely on his companions to take him by the hand and lead him to the house of a Jew named Judas, who lives on Straight Street. Judas provides lodging for Paul, who stays with him for three days. During that period, Jesus appears to Paul and tells him that a man named Ananias will visit him to lay his hands on him and restore his sight.) Jesus also appears to a Jew named Ananias, whose name is rather common in Israel (see 5:1; 23:2).

Luke describes Ananias as a disciple, that is, a Christian. Indirectly he indicates that this disciple is not a refugee driven from Jerusalem during the great persecution. He reports that Ananias relies on hearsay concerning the hardship that the saints in Jerusalem endure (v. 13). Further, in later years Paul speaks of Ananias in glowing terms when he informs his audience that Ananias keeps the law and is respected by fellow Jews (22:12). Jesus chooses Ananias to introduce Paul to the Christian community in Damascus.) Jesus calls Ananias by name in a vision. Whether this was in the form of a dream at night or in a trance during the day (compare 10:10) is not known.

Ananias, like the child Samuel in earlier times, obediently responds to Jesus call by saying, Here I am, Lord. ) 11. The Lord said to him, Go at once to Straight Street and ask at the house of Judas for a man called Saul from Tarsus, for he is praying. 12. And in a vision, he has seen a man named Ananias enter and place his hands on him so that he might regain his sight. ) a. Go at once. Respected among the Jewish people of Damascus, Ananias has no objections to going to the house of Judas along Straight Street. This street in the oldest city mentioned in Scripture is still a major thoroughfare of modern Damascus.

In distinction from crooked oriental streets, it extends straight in a westerly direction from the East Gate for approximately one mile.) b. Ask at the house of Judas for a man called Saul from Tarsus. Imagine the fear and revulsion that arise in Ananias s mind when he hears the name of the great persecutor of the Christian church. Paul s reputation has preceded him to Damascus, so that the believers are on full alert. Now Jesus instructs Ananias to meet Paul. To avoid misunderstanding, Jesus adds the name of the city where Paul is from: Tarsus.

Located in southeast Asia Minor (modern Turkey), Tarsus had a population of half a million inhabitants and is mentioned repeatedly in Acts.��16�� The city was situated along the banks of the Cydnus River and was surrounded by fertile farmland. Near the city, in the Taurus mountain range, were the Cilician Gates, through which traffic from the north had to pass. The gates controlled access to the central and western parts of Asia Minor and protected the city from marauding forces.) Moreover, Tarsus, as the capital of the province of Cilicia, was no ordinary city (21:39). It enjoyed the privilege of granting Roman citizenship to all those born within its walls (22:28). In the first century, Tarsus was an influential city, known for its commercial interests, strategic location, agricultural products, and educational facilities.) Paul was born in this city and received part of his education there (22:3). Because of his education and citizenship (and because he was in the service of the Sanhedrin) Paul of Tarsus was a prominent person in the Jewish world.

No wonder that when Paul became the persecutor of Christians, fear and dread preceded him even before he came to Damascus.) c. For he is praying. Prayer is the bridge between God and man and between individual believers. When Paul, struck by blindness, begins to pray earnestly to Jesus, Jesus comes to him in a vision and prepares him for his entrance into the Christian community. Jesus puts to rest Ananias s fear by telling him that Paul is praying. With these words, Jesus indicates that all along Paul has been in continual prayer.

And he intimates that Paul, by praying to him, has put his trust in him and that Jesus has accepted Paul. Therefore, the time has come for Paul to meet a spiritual brother in Christ.) Jesus prepares both Paul and Ananias by appearing to each one in a vision and giving them instructions. Thus Jesus himself removes the barrier that separates the former persecutor from the persecuted Christians. In a related account, Jesus does the same for Peter and Cornelius as he bridges the gap between Jew and Gentile. Through an angel and a heavenly voice, Jesus instructs both men in separate visions (10:3 6, 9 16).) d. And in a vision, he has seen a man named Ananias.

Jesus informs Ananias what he has been doing to prepare the way for him. That is, Paul is ready to receive Ananias, for in a vision he has seen a man by that name come to him, place his hands on him, and restore his sight. This vision is Jesus answer to Paul s prayer. Through this vision, Paul receives Jesus assurance that Ananias will accept and acknowledge him as a believer. Through another vision, Jesus intimates to Ananias that he has already accepted Paul as a believer and that Ananias must accept Paul, too, by placing his hands on him. Last, Paul learns that Ananias is the Lord s instrument to restore his eyesight.) In other words, Jesus informs Ananias that Paul is blind, that the destroyer of the church is a believer who prays, that Paul expects him to come to the house of Judas to accept him as a Christian, and that Jesus will grant Ananias the power to remove Paul s blindness.) b.

Objection) 9:13 14) 13. Ananias replied, Lord, from many people I have heard about this man, how much harm he has done to your saints at Jerusalem. 14. And here he has authority from the chief priests to bind all who call upon your name. ) We should not fault Ananias for registering his objections to the Lord s command. The reports concerning the great persecution at Jerusalem are circulating in the dispersion and the believers in Damascus are prepared for an onslaught against the Christian community there. The believers are on guard especially against Paul, sent to Damascus with authority from the chief priests.) 1 1 2 8 0 “tw://bible.?id=2.3.0|AUTODETECT|” Ananias takes exception to the divine command to visit Paul. The history of redemption teaches us that other saints in the Old and New Testaments were given instructions and that they also made their objections known to God. Think of Moses, who was called by God to go to Pharaoh s court in Egypt 7 1 -1 9 0 “tw://bible.?id=2.3.0|AUTODETECT|” Exod. 3) 1 1 -1 9 0 “tw://bible.?id=32.1.0|AUTODETECT|” ); Jonah, who was instructed to preach repentance to the inhabitants of Nineveh 7 1 -1 9 0 “tw://bible.?id=32.1.0|AUTODETECT|” Jonah 1) 1 1 -1 9 0 “tw://bible.?id=42.1.11-42.1.20|AUTODETECT|” ); and Zechariah, who was told that his wife, Elizabeth, would bear a son 7 1 -1 9 0 “tw://bible.?id=42.1.11-42.1.20|AUTODETECT|” Luke 1:11 20) 1 1 -1 9 0 0 ). God exercises utmost patience with his people when they register objections that arise from ignorance. When Jesus speaks to Ananias in a vision, Ananias is unaware that the danger of persecution has disappeared. He is revealing not a lack of faith, but consternation and fear.) 1 17 2 8 0 0 a. I have heard about this man. When the Christians were driven from Jerusalem, they traveled to Judea and Samaria (8:1b) and eventually to Phoenicia, Cyprus, and Antioch (11:19). We assume that some also went to Damascus, where they informed the Christian community about the horrors of the persecution. They pointed out that one of the chief persecutors in Jerusalem was Paul. Ananias, therefore, was not a refugee himself but received his information from others.) b.

How much harm he has done to your saints. Paul has tried to devastate the church and has inflicted incalculable damage on the saints. This is the first time in the New Testament that the followers of Christ are called saints. ��17�� They are the holy ones of God, who share in his holiness because God s Spirit dwells in them. Ananias, then, asserts that Paul has inflicted harm on God s holy ones.) c. [Paul] has authority from the chief priests. Presumably, believers recently come to Damascus have reported that Paul received authority from the chief priests to conduct persecutions in the synagogues of Damascus. They know that he wants to arrest the followers of Jesus Christ, bind them, and lead them to Jerusalem.

Now Ananias speaks as a defender of the believers, who come together to call on the name of the Lord. The expression call on the name of the Lord points to regular meetings in which Christians claim the spiritual presence of Jesus.��18�� Accordingly, the objection Ananias voices is valid and timely. In his reply, Jesus utters no rebuke, refrains from speaking a word of understanding; instead, he presents additional information that is preceded by a single command: Go. ) c. Command) 9:15 16) 15. The Lord said to him, Go, for he is my chosen instrument to carry my name before the Gentiles, kings, and the people of Israel. 16. For I will show him how much he must suffer for my name. ) A second time Jesus tells Ananias to go to Paul.

Jesus reveals three illuminating facts about the future life of Paul. In a sense, these three facts form a synopsis of the second part of Acts.��19�� They portray Paul s life after his conversion:) 1. Paul becomes Christ s chosen instrument.) 2. He will present the gospel to both Jews and Gentiles.) 3. In doing so, he will suffer for the name of Christ.) Jesus removes all doubt from the mind of Ananias and instructs him to go to Paul. He says:) a.

He is my chosen instrument. For five reasons Paul is a choice person for the task Jesus has set before him: Paul is a Jew who has been thoroughly trained in the Old Testament Scriptures by Gamaliel in Jerusalem; he grew up in a Greek-speaking environment; he is familiar with Hellenistic culture; he knows how to interpret the gospel in terms the Hellenistic world can understand; and he is a Roman citizen who realizes that the vast network of roads in the Roman empire facilitates travel, so that the gospel can reach the ends of the world. Writes E. M. Blaiklock, No other man known to history from that time combined these qualities as did Paul of Tarsus. It is difficult to imagine any other place [than Tarsus] whose whole atmosphere and history could have so effectively produced them in one person. ��20�� When Jesus uses the word chosen, he is referring not to election but to office.

This is Paul s task:) b. To carry my name before the Gentiles. Paul is Jesus personal representative to the Gentile world. In his epistles, Paul repeatedly points out that he was called to be an apostle to the Gentiles.��21�� On the way to Damascus, Jesus personally called him to this task. Although the commission to be an apostle did not come until a few days later, nevertheless the charge to carry Christ s gospel before the Gentiles remained the same. Moreover, Paul proclaimed the gospel first to the Jews in their local synagogues, but afterward he routinely went to the Gentiles.

He considered himself first and foremost Jesus apostle to the Gentiles.) c. Before & kings and the people of Israel. In time, Paul would stand before King Agrippa and try to persuade him to become a Christian (26:28). He would appeal to Caesar and eventually be judged by Nero s court in Rome (25:11 12, 21, 25; 26:32; 28:19). And numerous times he would address the Jews, as his speech from the steps of the Roman barracks in Jerusalem attests (22:1 21).) d. I will show him how much he must suffer for my name.

Jesus gives Ananias only partial information and reserves for himself the privilege to inform Paul about the suffering he would have to endure for the sake of Christ s gospel. Perhaps Jesus anticipates a question from Ananias whether a task so demanding as Paul s ambassadorship for Christ would involve suffering. Jesus answer is affirmative and reassuring. Jesus is fully in control of the situation, and he will inform Paul in due time.) ) Doctrinal Considerations in 9:15) 1 1 2 8 0 “tw://bible.?id=48.1.1|AUTODETECT|” Paul claims to be an apostle not from men nor through man but through Jesus Christ 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 ). At first glance, the evidence in Acts does not seem to support Paul s claim to apostleship. First, the three accounts of Paul s conversion (9:1 19; 22:6 21; 26:12 18) say nothing about Paul s appointment to apostleship. Next, Luke only once describes Paul as an apostle, and that in a broader sense to include Barnabas (14:14). Third, Peter clearly states the requirements for apostleship when the believers meet to choose a successor to Judas Iscariot (1:21 22). That is, an apostle had to be a follower of Jesus from the time when John baptized Jesus in the Jordan to the day of his ascension. And an apostle had to be a witness of Christ s resurrection.) 1 1 2 8 0 0 Nonetheless, Paul is an apostle because Jesus himself appointed him to apostolic rank. Even though he is not numbered with the Twelve, the apostles in Jerusalem accepted him as Christ s apostle to the Gentiles. Their reasons were five:) 1 1 2 8 0 “tw://bible.?id=46.9.1|AUTODETECT|” Paul saw the resurrected Jesus and thus became a witness of his resurrection 7 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” I Cor. 9:1) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ). Like the other apostles, Paul possessed the power to perform signs and wonders. As the apostles received the gift of the Holy Spirit, so did Paul (9:17). Paul proclaimed the same gospel the apostles proclaimed 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 0 ). And last, with the rest of the apostles Paul became an interpreter of the gospel. In short, from Paul s own testimony in his letters and speeches we know that he fulfilled the apostolic requirements. Paul was personally called by Jesus.��22��) 1 26 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:15 16) Verse 15) ������ ������ literally translated, the expression instrument of choice is a Hebraism. Grammarians explain the genitive as an attributive and treat it as a descriptive adjective: a choice instrument. ��23��) ��� �������� the definite article in the genitive case followed by the aorist infinitive denotes purpose.) Verse 16) E�� the implied antecedent of this indefinite pronoun is ����� (compare 14:27).��24��) ) ) d. Response) 9:17 19a) Ananias understands that Jesus himself has paved the way for him to go to Paul and for Paul to meet a brother in Christ. He has nothing to fear from the persecutor of the believers, for he will find Paul, a blind person, in the house of Judas on Straight Street.) 17. And Ananias went and entered the house. He placed his hands on Saul and said, Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit. ) a.

And Ananias went. Obedient to Jesus command, Ananias walks along Straight Street to the house of Judas, enters it, and meets Paul. Granted that Luke provides only the bare outline of this encounter, we expect that Judas welcomes Ananias when he enters the house and that he acquaints Ananias with Paul s physical and spiritual condition. Instead of finding a ferocious man, Ananias looks at a person in need of Christian fellowship.) b. He placed his hands on Saul. The exact meaning of this gesture is not clear and Luke gives no explanation.

Because of a degree of ambiguity at this point, we should avoid interpretations that cannot be substantiated from the context. Thus we venture to say that the purpose of Ananias laying hands on Paul is, first, to acknowledge Paul as a fellow believer; then, to restore his sight; and, last, to effect the outpouring of the Holy Spirit. The interesting fact is that Ananias, who is a disciple but not an apostle, serves as Jesus instrument to work a healing miracle and to confer the Holy Spirit.��25��) c. Brother Saul. Touched by Paul s meekness, Ananias demonstrates his genuine love in greeting Paul. As the transliterated word Saoul in the Greek indicates, he addresses Paul in either Hebrew or Aramaic.

Not only that, he also calls him brother. For Paul, this one word more than anything else speaks volumes. Now he knows that with the greeting brother, Ananias has accepted him and is welcoming him into the church.��26�� This servant of the Lord, therefore, spans the gap between Judaism and Christianity. By touching Paul, he indicates that he recognizes Paul as a believer. And then he delivers the message Jesus has given him.) d. The Lord Jesus, who appeared to you & has sent me.

Ananias mentions Jesus, whom he calls Lord, and thus establishes a point of contact with Paul. He implies that Jesus has acquainted him with Paul s conversion experience near Damascus. And he avers that Jesus has commissioned Ananias to go to Paul. By contrast, Jesus told Paul that Ananias would come to him to restore his sight (v. 12). The verbal portrait Luke paints is vivid yet lacking in detail. In descriptive language he reveals that Paul received his eyesight, but the words concerning the filling with the Spirit are sketchy.

Luke gives no sequence of events, so we are unable to ascertain when the coming of the Holy Spirit occurred. He states that after Paul received his sight, he was baptized.) 18. And immediately something like scales fell from his eyes and he regained his sight. He stood up and was baptized. 19a. After taking some food, he regained his strength.) Even though Luke is a medical doctor, he reports the restoration of Paul s eyesight in short measure. A parallel to the phrase something like scales appears in the apocryphal book of Tobit, where we read that when Tobias sprinkled the gall of a fish into the blind eyes of his father, Tobit, the blind man regained his sight: And when his eyes began to smart he rubbed them, and the white films scaled off from the corners of his eyes. ��27��) In the second account of Paul s conversion (22:13), Ananias says to Paul, Brother Saul, receive your sight!

And after that, he instructs Paul with these words:) The God of our fathers has appointed you to know his will and to see the Righteous One and to hear a message from his mouth, because you will be a witness for him to all men of the things you have seen and heard. And now why are you delaying? Get up, be baptized and wash away your sins, calling on his name. [22:14 16]) We understand that in the first account Luke presents a brief and factual description of the meeting between Ananias and Paul. In the second account, Paul himself relates the meeting and vividly recalls the words Ananias spoke.) Paul gets up and makes known his wish to be baptized. Luke omits the details of the place of baptism, the mode of baptism, and the person who baptizes Paul. The River Abana, flowing through Damascus to the north of and parallel with Straight Street, is possibly the place where Paul was baptized.

What is significant, however, is the fact that spiritual matters precede physical needs. After three days of fasting, Paul is in no hurry to still hunger pains. He desires to be known as a disciple of Jesus Christ by being baptized. We assume that Ananias administered the sacrament of baptism to Paul. Following this ceremony, Paul takes some food to end his fast and to regain physical strength.) ) Practical Considerations in 9:18) One of the tasks of an ordained clergyman is to perform the rite of baptism whenever he is asked to do so. In some of the larger congregations, baptismal services are scheduled for a specified Sunday of the month.

At these services, the pastor of the local church usually officiates.) 1 1 2 8 0 “tw://bible.?id=46.1.14-46.1.16|AUTODETECT|” The New Testament often mentions baptism and indicates that an apostle 7 1 -1 9 0 “tw://bible.?id=46.1.14-46.1.16|AUTODETECT|” I Cor. 1:14 16) 1 1 -1 9 0 “tw://bible.?id=44.8.38|AUTODETECT|” ), an evangelist 7 1 -1 9 0 “tw://bible.?id=44.8.38|AUTODETECT|” Acts 8:38) 1 1 -1 9 0 “tw://bible.?id=44.21.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.8|AUTODETECT|” 21:8) 1 1 -1 9 0 “tw://bible.?id=44.9.18|AUTODETECT|” ), and a member of the Christian church 7 1 -1 9 0 “tw://bible.?id=44.9.18|AUTODETECT|” Acts 9:18) 1 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|” ) administer baptism. No hard-and-fast rule existed in the early church. Paul even states that his primary task is to preach the gospel and not to baptize 7 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|” I Cor. 1:17) 1 1 -1 9 0 0 ). The custom of allowing unordained church members to administer the rite of baptism, therefore, has prevailed throughout the centuries. In most churches, primarily those of Reformed persuasion, this practice has been discontinued. To promote order and dignity, only ordained pastors perform baptisms.) 1 15 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 9:17 19a) Verse 17) A ������ & 8����� the word Lord is separated from the name Jesus to indicate emphasis.) Verse 18) �������� the aorist passive intimates an implied agent, namely, Ananias. In 22:16, the first aorist middle imperative �������� occurs. The middle does not mean to baptize oneself, but rather to allow oneself to be baptized. ��28��) Verse 19a) �������� from the verb ������ (I strengthen), this compound form is intensive.) ) ) e. Propagation) 9:19b 22) Translators divide the text in the middle of verse 19. They see that Paul entered a new phase in his life, one event of which is Paul s reclusion in the Arabian desert. According to the information Paul supplies in his letter to the Galatians, he spent three years in Arabia and Damascus before he went to Jerusalem (1:17 18).

We do not know whether this period is the full term of three years or one full year plus parts of both the preceding and the following year. The Jews consider part of a year equivalent to a full year.) Paul s reclusion in the desert is significant for more than one reason: first, a long-term stay in a solitary place prepared him for the task awaiting him;��29�� next, because time heals all wounds, an extended absence from Jerusalem was beneficial for both him and the church; and last, Paul did not rush to Jerusalem to meet the apostles because Jesus himself, not the apostles, had appointed him to apostleship.) 1 1 2 8 0 “tw://bible.?id=48.1.16-48.1.24|AUTODETECT|” After his stay in the wilderness, which may have been anywhere in the Nabatean kingdom that extended from Damascus to the borders of Egypt, Paul returned to Damascus. From his own testimony 7 1 -1 9 0 “tw://bible.?id=48.1.16-48.1.24|AUTODETECT|” Gal. 1:16 24) 1 1 -1 9 0 0 ) and from Luke s account in Acts, one can posit the following sequence of events in Paul s life:) 1 3 2 8 0 0 ) 1. conversion on the way to Damascus (9:1 19a)) 2. brief stay in Damascus (9:19b 22)) 1 1 2 8 0 “tw://bible.?id=48.1.17|AUTODETECT|” 3. seclusion in Arabia 7 1 -1 9 0 “tw://bible.?id=48.1.17|AUTODETECT|” Gal. 1:17) 1 1 -1 9 0 0 )) 1 1 2 8 0 0 4. return to Damascus for some time (9:23)) 1 1 2 8 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” 5. escape to Jerusalem 7 1 -1 9 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” II Cor. 11:32 33) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” 6. meeting with the apostles 7 1 -1 9 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Gal. 1:18 19) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=48.1.21|AUTODETECT|” 7. departure for Syria and Cilicia 7 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” Gal. 1:21) 1 1 -1 9 0 0 )) 1 3 2 8 0 0 The information supplied by Luke and Paul is insufficient to formulate an accurate chronology of this particular phase in Paul s life. Therefore, we are compelled to resort to the use of hypotheses. One of these is that in respect to the expressions several days (v. 19b) and many days (v. 23) Luke telescopes events that include Paul s seclusion in the Arabian desert.��30��) 19b. Saul spent several days with the disciples in Damascus. 20. Immediately he began to preach in the synagogues that Jesus is the Son of God.) Although Luke deletes the account of Paul meeting the Damascus believers, we are confident that Ananias served as Paul s spokesman, removed barriers of fear and resentment, and caused the church to accept its former persecutor. We also assume that Paul had to prove himself as a disciple of Christ and had to gain the confidence of the Christian community.) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” We see that Paul, delegated by the Jerusalem Sanhedrin to go to the Damascus synagogues, immediately begins to preach in these synagogues.��31�� In his preaching he convincingly states that Jesus is the Son of God. Admittedly, this message is the core of Christianity, but to the Jew it is blasphemous. He confesses the Hebrew creed: Hear, O Israel! The Lord our God, the Lord is one! 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 , NIV).) 1 1 2 8 0 “tw://bible.?id=24.3.19-24.3.20|AUTODETECT|” Significant is the fact that only in the verse which describes Paul s initial preaching does the phrase Son of God appear in Acts. That is, Paul s preaching begins with the assertion that Jesus is the Son of God, who has fulfilled the Old Testament prophecies. Even if the term Son of God applies to the Israelites or to the nation Israel 7 1 -1 9 0 “tw://bible.?id=24.3.19-24.3.20|AUTODETECT|” Jer. 3:19 20) 1 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” Hos. 11:1) 1 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” ), the idea of sonship applies specifically to a royal descendant of David 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Sam. 7:14) 1 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” ) and the Messiah 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” ).��32�� Jesus never used the title himself except when, on trial, he was asked by the high priest whether he was the Son of God 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” Matt. 26:63) 1 1 -1 9 0 0 ). When Jesus answered affirmatively, he was accused of blasphemy. Now Paul continues to preach in the Damascus synagogues that Jesus is the Son of God and thus reveals the heart of the Christian faith.) 1 2 2 8 0 0 21. And all who heard him were amazed and said, Is not this the man who destroyed those who called upon this name in Jerusalem? Did he not come here to lead such people as prisoners to the chief priests? ) Luke describes the reaction of the Jews attending the synagogue worship services. They ask themselves whether they are listening to a representative of the high priest or to a Christian. They expect to hear a message from the high priest in Jerusalem and instructions on persecuting Christians. Instead they hear that Jesus of Nazareth is the Christ, the Son of God.

They query, Is not this the man who destroyed those who called upon this name in Jerusalem? They wonder what has happened to him. The complete reversal takes them by surprise and thus in a sense deprives them of the faculty of raising objections.) 1 1 2 8 0 “tw://bible.?id=48.1.13|AUTODETECT|” Luke appears to be familiar with Paul s biographical comments in his epistle to the Galatians. For example, he reports that the Damascene Jews use the word destroy to describe Paul s persecution of the church. In the New Testament, this word occurs only here (v. 21) and in ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Galatians 1:13) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” and 23. Next, the title Son of God, which appears only once in Acts (9:20), is a name Paul incorporates in preaching the gospel to the Gentiles 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 0 ).) 1 19 2 8 0 0 Paul proclaims the name of Jesus Christ, the Son of God. And by doing so, he places himself among the disciples who call upon this name. Hence, in utter amazement his listeners ask whether he is the same man who was sent to Damascus to arrest such people and take them as prisoners to the high priest. They begin to realize that Christianity has gained one of Judaism s most gifted persons. Paul has left the authoritative circles in Jerusalem and now takes his orders from Christ.) 22. Saul became increasingly stronger; he bewildered the Jews living in Damascus by proving that Jesus is the Christ.) Reaction to Paul s preaching is inevitable and Paul seems to thrive on the opposition he receives.

The word stronger refers not to his physical powers but to his ability to prove from the Scriptures that Jesus is the Messiah. Manuscripts of the Western text add the prepositional phrase in the Word to the clause Saul became increasingly stronger. Thus, the text refers to his power in preaching and not merely to his recovery of physical strength after his three-day fast.��33�� Paul has received extensive training in the Old Testament and now uses his education to explain the fulfillment of these Scriptures to his audiences. And the more he opens the Word of God, the more he sees the Christ personified in Jesus of Nazareth.) The Jews treasure the sacred Word, but they become confused and bewildered when Paul shows them the fulfillment of these messianic prophecies. They are unable to oppose this scholar who, filled with the Holy Spirit, shows them the truth of Scripture. Their feeble efforts to defend themselves result in contradiction, confusion, and defeat.

They must admit that Paul is correct in his teaching and that everything he says is in harmony with God s Word. Paul proves that Jesus is the Christ. In the Greek, the verb prove actually means to bring together many parts from which a person is able to draw a conclusion.��34�� Paul brings together numerous Old Testament passages and proves the teaching that Jesus of Nazareth is the Messiah.) ) Greek Words, Phrases, and Constructions in 9:20 21) Verse 20) �������� the imperfect tense denotes continued action in the past; it is also ingressive: He began to preach. ��35��) ���������� because of the large Jewish community in Damascus, the city had many synagogues.) E�� the conjunction introduces an object clause, that this one is the Son of God. ) Verse 21) �x D���� ����� these words are translated this name and refer to Jesus. F. F. Bruce comments, Perhaps 4:17; 5:28 should be compared for the vagueness of �x D���� �����. ��36��) ������� the pluperfect active from the verb ������ (I come) is translated in English as a past tense.

The pluperfect in this context has lost its true meaning because the action is an accomplished fact.) ) ) f. Plot) 9:23 25) At this juncture, Paul s seclusion in the Arabian desert fits in. The prepositional phrase after many days differs from the phrase several days in verse 19b. Luke seems to indicate a break in Paul s stay in Damascus. As we have seen in the commentary on verse 21, Luke is familiar with Paul s life and letters. Yet he does not deem it necessary to relate details about Paul s solitary sojourn in Arabia.) 23.

After many days had passed, the Jews plotted to kill him. 24a. But their plot became known to Saul:) 1 1 2 8 0 “tw://bible.?id=48.1.18|AUTODETECT|” The general time description, many days had passed, relates to Paul s autobiographical comment: Then after three years [since my conversion near Damascus] I went up to Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 0 ). The time period need not be three full years but may even be less than two years. In that case, we count one full year with the two partial years that precede and follow it (compare 20:31). This period of time includes his stay in Arabia and his days in Damascus.) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” Paul continues his preaching in the Damascene synagogues, where he meets stiff opposition from those Jews who refuse to accept the gospel. Indeed, Paul runs the risk of being killed by his fellow Jews. What a reversal of events! The persecutor who breathed murderous threats against the Christians (9:1) now receives his own death warrant. The religious zealot who made the followers of Christ suffer now suffers himself for the sake of Christ (see v. 16). At this point, his life of suffering has only begun 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” II Cor. 11:23 29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” The Jews devise a plan to kill Paul, but through contacts in the community Paul receives information about their plot (compare 23:16, 30). They are not interested in a sniper attack on Paul s life. Rather, the Jews work through official channels of local government and intend to achieve their objective to eliminate Paul.��37�� According to the parallel passage 7 1 -1 9 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” II Cor. 11:32 33) 1 1 -1 9 0 0 ), the official government representative in Damascus is not the Roman governor but the ethnarch (governor) appointed by Aretas IV, king of the Nabatean Arabs (9 b.c. a.d. 40). In the last few years of his life, this Nabatean king took Damascus from Roman control and temporarily ruled it.��38�� His governor now gives orders to watch the city gates of Damascus, because he and the Jews want to capture and kill Paul.) 1 2 2 8 0 0 24b. And the Jews were also watching the gates day and night so that they might kill him. 25. His converts took him by night and they lowered him in a basket through the wall.) Why are the Jews able to persuade the Nabatean governor of Damascus to put out an arrest warrant for Paul? Although we think that Paul spent time in the Arabian desert to meditate and prepare, we should not rule out the possibility that he tried to evangelize the Nabatean Arabs. For more than a year Paul proclaimed the gospel to the Nabateans and perhaps to the king himself. The probability is not remote that King Aretas no longer tolerated Paul but tried to capture him. When the governor under Aretas learned that Paul resided in Damascus, he guarded the city in order to arrest Paul.��39��) 1 1 2 8 0 “tw://bible.?id=47.11.33|AUTODETECT|” Paul s converts, however, protect him and help him escape. In an overhanging house built on the city wall, typical in oriental cities, they put Paul into a basket and lower it, through a window, to ground level outside the city 7 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” II Cor. 11:33) 1 1 -1 9 0 “tw://bible.?id=6.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.2.15|AUTODETECT|” Josh. 2:15) 1 1 -1 9 0 0 ). This takes place under cover of darkness. Paul s mission efforts have not been in vain, because he has gained a number of converts (disciples, in Greek). The owner of the house on the wall may have been a Christian. Nevertheless, Paul s time in Damascus has come to an end and he returns to Jerusalem.) 1 1 2 8 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” Before we leave the subject of Paul s escape from Damascus, we should look once more at the two accounts 7 1 -1 9 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” II Cor. 11:32 33) 1 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” ), because the one clarifies the other. For instance, the expression through the wall (v. 25) becomes meaningful when it is compared with the words a window in the wall 7 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” II Cor. 11:33) 1 1 -1 9 0 0 ). Also, the verb lowered is the same in both passages. Even though these indications are but straws in the wind, they nevertheless point in the direction of Luke s acquaintance with Paul s second letter to the Corinthians.��40��) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:23 25) Verse 23) ��������� the use of the imperfect passive of the verb ������ (I fill) conveys the sense of a gradual passing of time: they were being filled. ) 1����� referring to time, this adjective shows that considerable time has passed (see also 27:7).��41��) Verse 24) ������������ this is the imperfect middle of the compound verb ��������� (I watch closely). The imperfect denotes constant activity, the middle means to watch for one s self, ��42�� and the compound reflects intensity.) !����� ��v ������ the genitive of time that is, the time within which an event occurs.) Verse 25) ��� the preposition followed by a noun in the genitive case signifies through in the sense of through a window opening. ) ) ) 3. Paul in Jerusalem) 9:26 30) This section presents Paul s return to Jerusalem, which he had left as a relentless persecutor of the Christians and an envoy of the high priest. He knows that as a convert to the Christian faith and an apostle to the Gentiles appointed by Jesus himself he must meet the church and the apostles. The passage contains some difficulties. To illustrate, Luke reports that Barnabas introduced Paul to the apostles, but Paul in his letter to the Galatians writes that he met none of the apostles except Peter and James (1:18 19).) Conversely, this section also displays a remarkable similarity to the parallel preceding section (vv. 19b 25): Paul s introduction to the churches, his preaching in the local synagogues; the threat to his life, and the escape to other places.) 26.

When Saul came to Jerusalem, he tried to associate with the disciples. And all were afraid of him because they did not believe that he was a disciple.) 1 1 2 8 0 “tw://bible.?id=50.3.5|AUTODETECT|” a. Saul came to Jerusalem. Luke apparently overlooks Paul s emotional and psychological frame of mind, yet we can readily imagine the tremendous pressure Paul endures when he approaches the city of Jerusalem. For all practical purposes, this city more than Tarsus is home to him. In Jerusalem Paul may have stayed with his sister (23:16). But as a former Pharisee 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 ), Paul will have to face his erstwhile colleagues, teachers, and superiors. They will regard him as a traitor to Judaism and some of them do not shrink from trying to kill him (v. 29). Indeed, when Paul explains how the Lord called him near Damascus, they refuse to accept his testimony about Jesus; the Lord himself has to tell Paul to leave Jerusalem immediately (22:17 18).) 1 2 2 8 0 0 b. He tried to associate with the disciples. As a Christian, Paul will have to meet with the members of the Jerusalem church at worship and prayer. But he knows no one who will serve as an intermediary to introduce him to the members of the Jerusalem church. In Damascus, Ananias performed this loving deed for him, but here he stands alone. He fully realizes that the Christians in Jerusalem are afraid of him.

They regard him as the persecutor of the church who is not worthy of their trust.) c. All were afraid of him. Repeatedly Paul attempts to worship with the believers, whom Luke calls the disciples, but he endures rebuff and rejection. In his preconversion days, Paul had planned to return to Jerusalem with numerous imprisoned disciples of Jesus from the Christian community in Damascus. Presently he comes to the Jerusalem church as a disciple of Christ. What a reversal!

The church is not ready to accept him and refuses to believe that he has become a disciple.) 1 1 2 8 0 “tw://bible.?id=48.1.22|AUTODETECT|” In his letter to the Galatians, Paul reveals that three years after his conversion he went to Jerusalem (1:18). But would not the Jerusalem church have heard about Paul s conversion? The fact is that after these three years the Jerusalem church is still suffering the results of the great persecution (8:1a). Paul does not mention the Jerusalem church but discloses that the churches in Judea did not know him personally 7 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” Gal. 1:22) 1 1 -1 9 0 0 ). Because Paul spent more time in the Arabian desert than in Damascus itself, the news concerning him has been indefinite, sketchy, and perhaps untrustworthy. Paul stands alone between two religious bodies, Judaism and Christianity, for neither accepts him.) 1 4 2 8 0 0 27. But Barnabas took him and brought him to the apostles. He explained to them how Saul on the road had seen the Lord, who spoke to him. And he told them how in Damascus Saul had boldly spoken in the name of Jesus.) Once again Luke introduces Barnabas (4:36 37), a Levite from Cyprus, whom the apostles called Son of Encouragement. He had sold a field and had given the proceeds to support the poor in Jerusalem. Luke also describes him as a good man, full of the Holy Spirit and faith (11:24).) Barnabas lives up to his name when he takes an interest in Paul.

He understands Paul s need for acceptance by the Christian church and therefore reaches out to Paul. Similar backgrounds facilitate the initial contact between Barnabas and Paul. Both hail from Jewish communities in the dispersion, Cyprus and Tarsus, respectively; both speak Greek as their native tongue. We should refrain from speculating whether these two men had met each other in earlier days either in the dispersion or in Jerusalem. Scripture provides no indication that these two knew each other. If this were the case, we would have expected Paul to go directly to Barnabas when he arrives in Jerusalem.��43��) Barnabas believes the account of Paul s conversion and is convinced of its authenticity.

He brings Paul to the apostles, where he functions as Paul s spokesman, much the same as Ananias had been Paul s supporter in Damascus. Barnabas s record of trustworthiness causes the apostles to listen to what he has to say about Paul. Barnabas relates the story of Paul s experience on the way to Damascus, his conversion to the Christian faith, and his boldness to preach in the local synagogues of Damascus about the name of Jesus. Barnabas persuades the apostles of Paul s genuine conversion.) 1 1 2 8 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Who are those apostles in Jerusalem? Paul himself states that during his visit to Jerusalem, he saw only Peter and James, the Lord s brother, but none of the other apostles 7 1 -1 9 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Gal. 1:18 19) 1 1 -1 9 0 0 ). James, of course, does not belong to the Twelve but to the broader circle of apostles. What does Paul mean when he says that he met only Peter and James? Paul means to say that Peter was in Jerusalem but all the others were engaged in giving leadership in many Christian communities scattered throughout the country. ��44�� (Luke s remark that Barnabas brought Paul to the apostles is a general statement that refers to at least two representatives, Peter and James.) 1 1 2 8 0 0 28. So Saul was with them, moving freely about Jerusalem and speaking boldly in the name of the Lord. 29. He talked and argued with Hellenistic Jews, but they were trying to kill him.) 1 1 2 8 0 “tw://bible.?id=48.1.18|AUTODETECT|” What did Paul do when he was with Peter in Jerusalem? He certainly did not talk about the weather for fifteen days 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” ). In the Damascene synagogues, Paul had proclaimed Jesus as the fulfiller of the Old Testament messianic prophecies. On the basis of his training in the Scriptures and his encounter with Jesus, Paul was able to preach the name of Jesus. However, Paul had not followed Jesus from the time of the Lord s baptism to the time of his ascension (1:21 22). Although he states that he did not receive the gospel from any man but by revelation from Jesus Christ 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|” ), he nevertheless needed confirmation and insight to preach Christ s gospel. As a fellow apostle, Paul did not work independently of the other apostles 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|” Gal. 2:1 2) 1 1 -1 9 0 0 ). He proclaimed a gospel in harmony with that of the Twelve.) 1 3 2 8 0 0 To prove to the Christians that he really is a convert, Paul takes up a preaching ministry among the Greek-speaking Jews. In short, he continues the work begun by Stephen. He boldly presents the name of Jesus Christ to the Hellenists (see 6:1, 9), who consider him no longer a respectable scholar of the Scriptures but a traitor to the cause of Judaism. As they did with Stephen, so they try to kill Paul.) 30. And when the brothers learned of this, they brought him down to Caesarea and sent him away to Tarsus.) The parallel between Paul s experiences in Damascus and in Jerusalem is pronounced: he has to flee for his life. Note also that in both instances fellow believers, here called brothers, protect Paul from harm.

In Damascus they help him escape by lowering him in a basket outside the city wall. The brothers in Jerusalem accompany him to Caesarea, where they put him aboard ship and send him to his native town of Tarsus.) 1 1 2 8 0 “tw://bible.?id=48.1.18|AUTODETECT|” We raise two questions concerning Paul s stay in Jerusalem and his years in Tarsus. First, Paul writes that he stayed with Peter fifteen days 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 0 ), but Luke relates that Paul talked and debated with Greek-speaking Jews in Jerusalem. This difficulty disappears when we realize that Paul s impetuous nature did not allow him merely to sit still and learn quietly from Peter and James as they related to him the numerous details about the life and ministry of Jesus. During the span of two weeks, Paul went to the synagogues Stephen had visited. There, within a few days, the Hellenistic Jews were unable to counteract the skilled debate of the former Pharisee. In their opposition, accordingly, they resorted to threats on his life. And those plots to take his life limited his stay in Jerusalem to fifteen days.) 1 1 2 8 0 0 Next, what did Paul do when he returned to his native town of Tarsus? He stayed there for many years until Barnabas came and invited him to help him teach and preach in the church at Antioch (11:25 26). Although Luke writes about Paul s missionary journeys and the churches Paul visited, he never mentions the existence of a church in Tarsus. Yet we know that numerous Jews lived in that city and undoubtedly had built synagogues.) 1 1 2 8 0 “tw://bible.?id=48.1.21|AUTODETECT|” In his native province, Cilicia, Paul must have been active as a missionary. He himself writes that after leaving Jerusalem, he went to Syria and Cilicia 7 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” Gal. 1:21) 1 1 -1 9 0 0 ). The advice of the Jerusalem Council to the Gentile believers was addressed to those living in Antioch, Syria, and Cilicia (15:23). When Paul began his second missionary journey, he and Silas visited the churches in Syria and Cilicia for the purpose of strengthening them (15:41).��45�� All appearances, therefore, indicate that Paul used his time to proclaim Christ s gospel in the provinces of Syria and Cilicia.) 1 3 2 8 0 0 Humanly speaking, Paul was a failure who, because of his rash approach in preaching the gospel, created enmity wherever he went. He did little to advance Christ s church and kingdom. What he needed was a period of maturation and reflection in Tarsus to gain confidence and learn patience. From a divine perspective, we say that Jesus removed Paul from the scene of conflict and confrontation in Damascus and Jerusalem. In due time, Jesus called Paul as his chosen instrument to proclaim the gospel to the Gentiles.) ) Practical Considerations in 9:26 30) 1 1 2 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” Perfect love drives out fear, John writes in one of his epistles 7 1 -1 9 0 “tw://bible.?id=62.4.18|AUTODETECT|” I John 4:18) 1 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” ). Perfect love comes to expression when we love the Lord with all our heart, soul, and mind, and love our neighbor as ourselves. When we love God and our neighbor, then fear in the sense of alarm or fright is banished from our hearts. Jesus tells us to love even our enemies and to pray for them 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 0 ). He places enemies, therefore, on the same level as our neighbors.) 1 23 2 8 0 0 Barnabas not only listened to this teaching of Jesus but also applied it. When Paul arrived in Jerusalem and was rejected by the believers because they doubted his sincerity, Barnabas reached out in love and accepted Paul as a brother in Christ. With a heart filled with love for Paul, Barnabas was unafraid of the former persecutor of the Jerusalem church. Barnabas became the bridge for Paul when he led him to the apostles and the members of the church to gain their acceptance. He motivated the brothers to accept Paul. When within two weeks the situation in Jerusalem became precarious for Paul, these brothers accompanied Paul to Caesarea.

Barnabas and the brothers demonstrated their genuine love to Paul and thus lived without fear. In the words of a ninth-century hymn writer:) Faith they had that knew not shame,) Love that could not languish;) And eternal hope o ercame) Momentary anguish.) trans. John Mason Neale) ) Greek Words, Phrases, and Constructions in 9:26 28) Verse 26) �������� notice the imperfect tense of this verb and the verb �������� in this verse. The imperfect depicts repeated action. The verb ������� means to attempt. ) ����������� this present active participle suggests the cause for the action of the preceding verb to fear.) E�� used as a conjunction, the word introduces indirect discourse in which the present tense of the verb ���� is translated in the past.) Verse 27) ����������� the basic meaning of this aorist participle is to take hold of. The figurative meaning, to take an interest in, is preferred.) ��� & E�� & ��� the phrasing switches from an indirect question to an indirect assertion and then back to an indirect question.��46��) Verse 28) �0������������ ��v ������������ here is an idiom that actually means moving about freely.

The words should not be understood as a periphrastic construction with the verb &�, he was going in and out of Jerusalem. Rather, the verb to be is construed with ���� �P��� (he was with them). Also, the preposition �0� is equivalent to � (in).) ) ) 4. Conclusion) 9:31) Throughout his book, Luke gives short summaries that alert the reader to a transition. For example, Luke provides a transitional summary between his Pentecost report and the account of Peter and John healing the cripple in the temple area (2:44 47).��47�� Before he writes about Peter s missionary outreach in Lydda and Joppa, Luke reports that the churches in Palestine entered a peaceful period.) 31. Then the church throughout Judea, Galilee, and Samaria enjoyed a period of peace and was strengthened.

And it continued to increase, living in the fear of the Lord and the comfort of the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=46.15.6|AUTODETECT|” a. The church throughout Judea, Galilee, and Samaria. Luke focuses his attention on the ultimate goal: the ends of the earth. For that reason, he reveals next to nothing about the missionary work in Palestine. We assume that the believers who were scattered throughout Judea and Samaria (8:1) taught the Good News and were instrumental in establishing churches. Only here in Acts Luke mentions the word Galilee. We would expect that the five hundred brothers to whom Jesus appeared after his resurrection and before his ascension 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” I Cor. 15:6) 1 1 -1 9 0 0 ) witnessed for Christ in Galilee. Now, in a summarizing statement, Luke divulges that the church in Judea, Galilee, and Samaria enjoyed a period of peace. Notice that he uses the word church in the singular to indicate the unity of the body of Christ.��48�� Jewish Christians from the south (Judea) and the north (Galilee) lived in perfect harmony with Samaritan Christians.) 1 21 2 8 0 0 b. [The church] enjoyed a period of peace and was strengthened. In this text, Luke indicates that the entire church in Palestine enjoyed peace. He leaves the impression that the attention of those Jews antagonistic toward the Christian church was diverted by other matters. In other words, the religious and political news of that day captured attention, with the result that the church received respite from persecution.) If we assume that Luke s summary reflects the years a.d. 36 37, then we know from the Jewish historian Josephus that these years were marked by change. To illustrate, in a.d. 36 the Roman governor Vitellius succeeded Pontius Pilate. As soon as he assumed office, he deposed Caiaphas the high priest and gave the high priesthood to Jonathan; one year later, Jonathan was replaced by his brother Theophilus.��49�� Vitellius, in contrast to Pilate, promoted order and stability.

Furthermore, in a.d. 37 emperor Tiberius died and was succeeded by Caligula. In that year, Caligula gave his friend Herod Agrippa I the authority to rule as king in Palestine.��50�� Herod Agrippa I, who was the grandson of Herod the Great, ruled from a.d. 37 44. He was stricken by an angel of the Lord and died a painful death (12:23). These changes caused the Jews who were bent on persecuting the Christians to desist and listen to their new rulers. Accordingly, the church enjoyed a period of peace and tranquillity, and it was strengthened in the faith. Not only did the church increase in spiritual strength, but also it increased numerically.) c.

It continued to increase. In all the areas of Palestine, the church showed substantial gains in membership. When the fear of persecution subsided, countless people openly confessed their faith in Jesus Christ. Luke mentions two reasons for this increase: first, the Christians were living in the fear of the Lord. That is, they revered and honored Jesus Christ as their Savior and Lord in their daily conduct. Second, they experienced the comfort of the Holy Spirit.

In brief, these early believers demonstrated to the world the joy of living a Christian life. Through their Spirit-filled lives, they attracted countless people to a saving knowledge of Christ.) ) Greek Words, Phrases, and Constructions in 9:31) �r� �V� see the explanation of this recurring idiom in Acts in 8:25.) ��� the one definite article is followed by three nouns (Judea, Galilee, Samaria) and thus refers to the entire country of Palestine.��51��) �6��� this verb (it was having) and the next, ��������� (it was increasing), are in the imperfect tense that describes a continued action in the past tense.) �� ���� the dative case is a dative of place with the verb ��������� (I walk, live).) ) D. Ministry of Peter) 9:32 11:18) ) 1. Miracle in Lydia) 9:32 35) 32 Once while Peter was traveling through various regions, he went down to the saints who lived at Lydda. 33 There he found a man named Aeneas, who had been bedridden for eight years as a paralytic. 34 And Peter said to him, Aeneas, Jesus Christ heals you. Get up and make your bed. Immediately Aeneas got up. 35 And all who lived at Lydda and Sharon saw him and turned to the Lord.) ) In Acts, Luke moves quickly, through the history of the Christian church in the first decade of its existence.

After relating the conversion of Paul near Damascus and his brief ministry there and in Jerusalem, Luke once more chronicles the ministry of Peter. Peter, of course, met Paul in Jerusalem for a two-week period. When the churches throughout Palestine enjoyed respite from persecution and continued to increase in spirit and in number, Peter left Jerusalem and began to travel throughout the country. Perhaps his mission tour took place in the last year of the fourth decade.��52��) Peter s tour is a prelude to his call to visit the Roman centurion Cornelius in Caesarea. Incidentally, Jesus commissioned Paul to be his apostle to the Gentiles, but he instructs Peter to preach the gospel to the Gentile family of Cornelius. Peter, not Paul, is the first to welcome Gentiles into the Christian church.) Prior to his trip to Caesarea, Peter visits churches located along the borders of Judea.

He travels to the coastal region to meet with the believers in Lydda.) 32. Once while Peter was traveling through various regions, he went down to the saints who lived at Lydda.) 1 1 2 8 0 “tw://bible.?id=46.9.5|AUTODETECT|” We know nothing about Peter s travels except what Luke reports in Acts. Paul notes that Peter took his wife along on missionary journeys 7 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” I Cor. 9:5) 1 1 -1 9 0 0 ). We presume that Peter visited the churches in Galilee and Samaria. Luke gives a general description and says that Peter traveled through various regions. How far and wide Peter traveled is not important to Luke, who is interested in reporting about Peter s visit to Lydda.) 1 24 2 8 0 0 From the higher locations of either Jerusalem or Samaria, Peter went down to the fertile fields in the plain of Sharon along the Mediterranean coast. The city of Lydda, formerly known by its Hebrew name Lod,��53�� was located eleven miles southeast of Joppa. It was situated at the intersection of the trade route between Egypt and Damascus and the road from Jerusalem to Joppa. Julius Caesar gave the city of Lydda to the Jews, who ruled it until the time of the Jewish revolt in a.d. 66. Then, while the people were in Jerusalem for the celebration of the Feast of Tabernacles, the Roman commander Cestius burned Lydda to the ground.��54��) Who evangelized the people of Lydda and Joppa? We infer from the evidence Luke provides that the evangelist Philip, after baptizing the Ethiopian eunuch, appeared in Azotus and brought the gospel to all the towns in the coastal regions; eventually he came to Caesarea (8:40).) Peter visited the saints in Lydda, Luke writes.

Interestingly, the word saints occurs only a few times in Acts (vv. 13, 32, 41; 26:10). In the first decade of the Christian era, believers were known as disciples of Jesus Christ. A few years later, the believers in Antioch are called Christians (11:26). But in the closing years of the fourth decade, followers of Jesus still lacked identity, so that the name saints served the purpose.) The saints in Lydda welcome Peter. As a result of the healing miracle he performs, the membership of the churches in Lydda and in the plain of Sharon increases (v. 35). Whenever we read in the New Testament about a miracle performed by either Jesus or the apostles and evangelists, we see that these miracles are designed to create and strengthen faith.

This certainly is the case in Lydda, where Aeneas places his trust in the words Peter speaks and is healed. I assume that Peter has related this miracle and the miracle of raising Dorcas from the dead to Luke. In both instances Luke mentions the names of the people involved (Aeneas and Dorcas) and thus is able to give these stories vividness and color.) 33. There he found a man named Aeneas, who had been bedridden for eight years as a paralytic.) The saints in Lydda acquaint Peter with Aeneas, who has suffered a stroke or paralysis and for the last eight years has been bedridden. This man is unable to rise from his lowly bed even when Peter approaches him. Whether the man is a fellow believer or not cannot be determined, because the narrative is too brief.

Perhaps Aeneas has heard that Peter healed people in Jerusalem; now he waits expectantly for Peter to speak.) 34. And Peter said to him, Aeneas, Jesus Christ heals you. Get up and make your bed. Immediately Aeneas got up. 35. And all who lived at Lydda and Sharon saw him and turned to the Lord.) Peter heals people only by calling on the name Jesus Christ (compare 3:6), for the Lord, not Peter, performs the healing miracles. Peter calls Aeneas by name and then announces that Jesus Christ heals him.

He uses the present tense in a declarative sentence. Peter announces a fact that comes true the moment he utters the words. Then he commands Aeneas to get up and to make his bed. The literal wording of the Greek is prepare for yourself. The object of the verb prepare is lacking and may either be bed or table. Translators prefer to take the verb with the noun bed.��55��) The adverb immediately reveals that, without a moment s delay, Aeneas stands up and arranges his bed to demonstrate to the people that he has been healed.

He has received the full use of his limbs.) The people in Lydda and in the surrounding countryside of Sharon see and hear what has happened and put their faith and trust in Jesus Christ. The plain of Sharon extends from Joppa along the coast past Caesarea to Mount Carmel. Here Luke is speaking in general terms to convey the news that the church continues to increase numerically.) ) Greek Words, Phrases, and Constructions in 9:32 and 34) Verse 32) ��������� the aorist infinitive depends on the verb ������, which is followed by ������ (accusative) as the subject of the infinitive. The compound form of the infinitive indicates that Peter came down to the plain of Sharon from geographic places that were at a higher elevation.) Verse 34) 0���� this present active indicative the perfect active Isaiah 4���� is an aoristic present. That is, healing takes place when Peter speaks.) ������� the aorist active imperative takes the implied noun ������ (bed) as direct object. The word bed can also refer to a couch that is placed next to a table.) ) 2.

Miracle in Joppa) 9:36 43) 36 In Joppa was a woman, a disciple named Tabitha (which translated is Dorcas). She continually performed many works of kindness and compassion. 37 And in those days she became sick and died. When they had washed her body, they laid it in an upper room. 38 Because Lydda was near Joppa and the disciples heard that Peter was there, they sent two men asking him, Without delay, please come along. ) 39 Peter went with them. When he arrived, they brought him to the upper room. All the widows stood around him; they were weeping and showing him all the coats and other clothes that Dorcas had made while she was still with them. 40 Peter sent them all outside the room, knelt down, and prayed. He turned to the body and said, Tabitha, get up.

She opened her eyes, saw Peter, and sat up. 41 Extending his hand, he helped her stand up. Then he called the saints and the widows and presented her to them alive. 42 And this became known all over Joppa, and many believed in the Lord. 43 Peter stayed in Joppa for some time with Simon the tanner.) ) 36. In Joppa was a woman, a disciple named Tabitha (which translated is Dorcas). She continually performed many works of kindness and compassion. 37. And in those days she became sick and died. When they had washed her body, they laid it in an upper room.) 1 1 2 8 0 “tw://bible.?id=14.2.16|AUTODETECT|” Along the blue waters of the Mediterranean Sea lies the town of Joppa (modern Jaffa), some thirty-five miles northwest of Jerusalem. A harbor town, Joppa had served Solomon when timber was shipped by rafts from Lebanon 7 1 -1 9 0 “tw://bible.?id=14.2.16|AUTODETECT|” II Chron. 2:16) 1 1 -1 9 0 “tw://bible.?id=32.1.3|AUTODETECT|” ). In Joppa, the prophet Jonah boarded ship 7 1 -1 9 0 “tw://bible.?id=32.1.3|AUTODETECT|” Jonah 1:3) 1 1 -1 9 0 0 ). Through the centuries many countries had controlled the city, but in the first century b.c. Julius Caesar gave it to the Jews.��56�� It remained in Jewish hands until the Jews waged war against Rome (a.d. 66 70).) 1 1 2 8 0 “tw://bible.?id=5.15.11|AUTODETECT|” Residents of Joppa heard the Good News proclaimed by the evangelist Philip (8:40), and among those who believed was a disciple named Tabitha. This lady was a true disciple of Jesus Christ, for she lived her Christianity in all that she said and did. She was known for her tireless work among the poor; she kept on doing deeds of kindness and compassion. Apparently, she was blessed with material possessions. Whenever she had opportunity, she lived by the divine injunction to care for the poor 7 1 -1 9 0 “tw://bible.?id=5.15.11|AUTODETECT|” Deut. 15:11) 1 1 -1 9 0 “tw://bible.?id=40.26.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.11|AUTODETECT|” Matt. 26:11) 1 1 -1 9 0 “tw://bible.?id=48.6.9-48.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.9-48.6.10|AUTODETECT|” Gal. 6:9 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=11.17.19|AUTODETECT|” The name Tabitha is Aramaic and means gazelle. In Greek her name is Dorcas. Like many people in first-century Palestine, Dorcas had two names (one in Aramaic, the other in Greek). Because she was known for her numerous kind deeds to the poor in that area, her sickness and death came as a shock to them and created a void in the Christian community. Details about her illness and death are lacking, but Luke relates that Christians came to prepare her body for burial. They washed her body and placed it in the upper room located on the roof of the house where she had lived 7 1 -1 9 0 “tw://bible.?id=11.17.19|AUTODETECT|” I Kings 17:19) 1 1 -1 9 0 “tw://bible.?id=12.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.10|AUTODETECT|” II Kings 4:10) 1 1 -1 9 0 “tw://bible.?id=12.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.4.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ). The upper room often served as a guest room to house visitors. Luke records these facts to show that Dorcas had died and that her death had occurred that day. Burial in the hot climate of the Middle East takes place on either the day of death or the following day. Both the Jews and the Greeks practiced the custom of washing the dead in preparation for burial. In fact, the Jews still observe the custom known as Purification of the Dead. ��57��) 1 9 2 8 0 0 Bodies normally were anointed prior to burial. Luke mentions only that the body of Dorcas was washed, and therefore he seems to imply that the Christians had a hidden motive. Having heard that Peter performed the miracle of healing a paralytic in nearby Lydda, they wanted to ask him to raise Dorcas from the dead.) 38. Because Lydda was near Joppa and the disciples heard that Peter was there, they sent two men asking him, Without delay, please come along. ) The distance between Joppa and Lydda was relatively short and Peter s presence became known to the Christians in that region. Thus, the believers in Joppa sent two of their men to Peter. They knew that since Jesus had raised people from the dead and Peter had received the authority from Jesus to do similar miracles, the possibility of Peter bringing Dorcas back to life was real.

The Christians acted in faith by sending two of their men to ask Peter to come without delay to Joppa. These men demonstrated faith in action when they persuaded Peter to accompany them to Joppa. Although Luke records only the men s request to come, they probably were unable to hide their grief. We suppose that Peter immediately heard of Dorcas s death. He learned that the poor people in Joppa experienced the acute loss of their benefactress.) The request is couched in words that are courteous ( Please come at once [NIV]), and the urgency of the invitation is linked to the imminent burial of Dorcas. The request is not that Peter should conduct Dorcas s funeral service.

On the contrary, the Christians in faith hope for the miracle of Dorcas returning to them alive and well.��58��) 39. Peter went with them. When he arrived, they brought him to the upper room. All the widows stood around him; they were weeping and showing him all the coats and other clothes that Dorcas had made while she was still with them.) The distance between Lydda and Joppa was at least a three-hour walk. The two men sent by the believers in Joppa had already spent that number of hours on the road. The need for action was urgent and Peter, continuing his tour to visit churches, took leave of the Christians in Lydda and immediately accompanied the two men to Joppa.) When Peter arrived there, the believers took him upstairs to the room where the body of Dorcas lay in state.

The room was filled with widows who, according to Jewish custom, were weeping. Widows of that day were identified by special garments and commonly they belonged to the poorer class of society. The widows in Joppa had depended on Dorcas, who had made numerous tunics and other articles of clothing which she had given them. These poor widows showed the garments to Peter and by doing so paid tribute to the memory of Dorcas.) John Calvin observes that God could have kept Dorcas alive to care for the widows. But by raising her from the dead, God gave her two lives. At the same time, he showed the widows the power of his Son as the author of life.��59��) 40.

Peter sent them all outside the room, knelt down, and prayed. He turned to the body and said, Tabitha, get up. She opened her eyes, saw Peter, and sat up.) 1 1 2 8 0 “tw://bible.?id=40.10.8|AUTODETECT|” a. Peter sent them all outside the room. No one had asked Peter to perform a miracle, even though Jesus at one time had given him the power to raise people from the dead 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” Matt. 10:8) 1 1 -1 9 0 0 ). Peter could not act on his own initiative but felt the need to ask the Lord for guidance. Following the practice of Jesus when the Lord raised the daughter of Jairus from the dead,��60�� he sent all the people out of the upper room. He needed to be alone with Jesus and pray in private. Peter knelt down in humble adoration and dependence on God. He understood the need for Dorcas to continue her work among the poor. And now he prayed for power to perform a miracle in harmony with God s will.) 1 1 2 8 0 “tw://bible.?id=11.17.19-11.17.23|AUTODETECT|” b. He turned to the body and said, Tabitha, get up. Unlike the two prophets Elijah and Elisha, who raised children from the dead by touching them 7 1 -1 9 0 “tw://bible.?id=11.17.19-11.17.23|AUTODETECT|” I Kings 17:19 23) 1 1 -1 9 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” II Kings 4:32 35) 1 1 -1 9 0 “tw://bible.?id=43.5.25|AUTODETECT|” ), Peter spoke to the body of Dorcas 7 1 -1 9 0 “tw://bible.?id=43.5.25|AUTODETECT|” John 5:25) 1 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” ). He followed the example of Jesus, who said to the daughter of Jairus, Talitha koum! 7 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” Mark 5:41) 1 1 -1 9 0 0 ). These Aramaic words mean Little girl, get up. We have reason to believe that Peter spoke Aramaic when he raised Dorcas. Calling her by her Aramaic name, he said, Tabitha koum! . The difference between Jesus command to the daughter of Jairus and that of Peter to Dorcas is only one letter. The similarity, however, which is only coincidental, does not go any further. In addition, the manuscripts of the Western text lengthen Peter s command. They have the reading, Tabitha, in the name of our Lord Jesus Christ, get up (compare 4:10).��61�� The additional phrase is extraneous.) 1 15 2 8 0 0 c. She opened her eyes, saw Peter, and sat up. Notice that not Peter but Jesus brought about Dorcas s resurrection. By opening her eyes and sitting up, she proved that she was alive and well. Her former ailment that had terminated her life had disappeared. She looked at Peter.

Luke does not indicate what she said to him. But Peter helped her to her feet.) 41. Extending his hand, he helped her stand up. Then he called the saints and the widows and presented her to them alive.) Peter did not touch Dorcas until she showed that she was alive. Perhaps the Jewish fear of contamination had kept him from taking hold of Dorcas s hand and making her stand up. After Peter performed the miracle of restoring Dorcas to life, he walked out of the room and called the Christians and the widows to come and see Dorcas alive.

What joy among the believers! What thanksgiving to God! What faith triumphant!) 42. And this became known all over Joppa, and many believed in the Lord. 43. Peter stayed in Joppa for some time with Simon the tanner.) Look at the tremendous impact of this miracle and that in Lydda. Luke reports that the people in Lydda and those living in the plain of Sharon turned to the Lord after Aeneas was healed (v. 35).

After Dorcas was raised from the dead, many people in Joppa believed in the Lord. The Christian church now had congregations in Ashdod, Lydda, Joppa, and all along the coast, almost as far as Caesarea. ��62�� Luke has already referred to the church in Judea, Galilee, and Samaria (v. 31). The time has come to bring the Good News to the Gentiles.) Not Peter but the Lord received the praise, for the people in Joppa put their faith in Jesus. Peter stayed in that harbor city and took up residence with a tanner named Simon, who lived next to the seashore (10:6, 32). Here Simon had a plentiful supply of water for flaying and soaking the hides; here he removed hair and dirt from these hides.��63�� Perhaps Luke s information tells us something about the members of the Joppa congregation. The general population may have avoided Simon, for the tanning materials and the dead animals and their hides created a stench.

Moreover, the Jews considered the occupation of the tanner to be ceremonially unclean. Shunned by the Jews in the local synagogue, Simon was accepted by the members of the Christian church. Peter s decision to live with Simon the tanner reflects his readiness to separate himself from Jewish legalism and engage in mission work among the Gentiles. In short, his residence with Simon the tanner prepares him for his call to proclaim the gospel in the home of Cornelius the Roman centurion.) ) Practical Considerations in 9:35 and 42) The New Testament church was born in a single day the day of Pentecost, when three thousand believers were added to the initial group of Christians (2:41). The next figure Luke reveals is five thousand men belonging to the church. If these are family men, then we add their wives and come to a total of ten thousand (4:4).

Subsequently, increasing numbers of men and women believe in Jesus (5:14; 6:1, 7; see also 21:20).) The gospel brings together people whose native tongues differ: Greek-speaking Jews and Aramaic-speaking Jews (6:1). It overcomes barriers of culture: common people embrace the Christian faith, as do a large number of priests (6:7); the Samaritans and Jews are part of the same church; and Christ accepts both the rich and the poor (e.g., Dorcas and the widows).) As the water of a flood inundates the land, so the gospel covers the land of Israel within ten years after Pentecost. Christ s gospel touches all areas and all classes of people. In a sense, mission work in Palestine has been brought to completion, so that Peter and Paul must go to the Gentiles and to the Jews in dispersion. However, guided by the teaching of Jesus parables of the mustard seed and the yeast, we observe that externally the church continues to increase. Internally, the gospel must penetrate every layer, segment, and sector of society.

As the yeast affects every particle of the dough, so the gospel of Christ s kingdom penetrates the spheres of family life, occupation, school, and government. We rejoice when the church increases numerically, but we should not neglect to pray that we obediently apply God s Word to everything we do and say. The Christian ought to live his life in the presence of God.) ) Greek Words, Phrases, and Constructions in 9:36 39) Verse 36) �������� occurring only here, this form is the feminine of the noun ������� (disciple). Notice that in the case of Dorcas, Luke explicitly states that she is a disciple; he does not specify that Aeneas is a disciple.) 1 1 2 8 0 “tw://bible.?id=12.12.1|AUTODETECT|” ������ a transliterated Aramaic word, the name is related to the name Zibiah in ) 7 1 -1 9 0 “tw://bible.?id=12.12.1|AUTODETECT|” II Kings 12:1) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Verse 38) �T��� ������ both participle and noun in the genitive case reveal the genitive absolute construction.) ��� Luke states that two messengers are sent out, in harmony with Near Eastern customs of sending out disciples two by two (compare 8:14; 11:30; 13:2; 15:27; 19:22; 23:23).��64��) 1 1 2 8 0 “tw://bible.?id=4.22.16|AUTODETECT|” �t @������ from the verb @���� (I hesitate, delay), this is the aorist subjunctive, preceded by ��, in the form of a negative command. The prohibition expects the answer, I will avoid doing so. ��65�� See also ) 7 1 -1 9 0 “tw://bible.?id=4.22.16|AUTODETECT|” Numbers 22:16) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 Verse 39) ������������� this present participle in the middle voice means to display by wearing. There is no need to interpret the participle as active, because a valid meaning can be derived from the middle voice. ��66��) ����� the tense of the verb that precedes this imperfect active form influences its translation. Therefore, the tense appears as a pluperfect .) Summary of Chapter 9) Paul travels to Damascus to persecute the church, arrest the believers, and take them as prisoners to Jerusalem. As he approaches Damascus, brilliant light from heaven flashes around him. He hears the voice of Jesus, who asks him why he is persecuting him. Blinded by the light, Paul is led to Damascus, where he fasts for three days.) Jesus calls Ananias and sends him to the house of Judas on Straight Street, where Paul is staying.

After objecting to the assignment and hearing reassuring words from Jesus, Ananias goes to Paul. He places his hands on Paul, who then receives his sight and is filled with the Holy Spirit. Paul is baptized, ends his fast, and is strengthened.) Paul preaches in the synagogues of Damascus, but in time experiences so much opposition that he fears for his life. His converts let him down in a basket on the outside of the city wall. He escapes to Jerusalem, where he is introduced to the apostles through the tactful words of Barnabas. Paul debates the Greek-speaking Jews in Jerusalem, again is threatened, and travels to Caesarea and Tarsus.) Peter performs two miracles, one in Lydda, where he heals bedridden Aeneas, and the other in Joppa, where he brings Dorcas back to life.

Many people believe in the Lord, and Peter stays with Simon the tanner.) ) ) ) ) 1 Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 218.) 1 1 2 8 0 “tw://bible.?id=40.26.3|AUTODETECT|” 2 ) 7 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” Matt. 26:3) 1 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” Luke 3:2) 1 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” John 11:49) 1 1 -1 9 0 “tw://bible.?id=43.18.13-43.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.13-43.18.14|AUTODETECT|” 18:13 14) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=44.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.6|AUTODETECT|” Acts 4:6) 1 1 -1 9 0 0 .) 1 18 2 8 0 0 3 Josephus War 2.20.2 [561]; 7.8.7 [368].) 4 Consult Wilhelm Michaelis, TDNT, vol. 5, p. 89; G�nther Ebel, NIDNTT, vol. 3, p. 942.) 5 Two studies are C. W. Hedrick, Paul s Conversion/Call: A Comparative Analysis of the Three Reports in Acts, JBL 100 (1981): 415 32, and Gerhard Lohfink, The Conversion of St. Paul: Narrative and History in Acts, trans. and ed. Bruce J. Malina (Chicago: Franciscan Herald Press, 1975).

Lohfink ascribes the differences of the three accounts to the creative literary activity and composition of the author, Luke (p. 60).) 6 John Calvin is of the opinion that Christ appeared to Paul in a flash of lightning or a thunderbolt, but this can hardly be correct in view of the evidence. Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 257.) 7 F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 293. See also F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), pp. 182 83.) NKJV New King James Version) 8 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 362.) NIV New International Version) NEB New English Bible) 9 Bauer, p. 265; Thayer, p. 217.) 10 Martyrdom of Polycarp 9.1 (LCL). See also Everett F.

Harrison, Interpreting Acts. The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 160.) 11 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 133.) 12 Consult Grosheide, Handelingen der Apostelen, vol. 1, p. 296.) 13 H. R. Moehring, The Verb AKOYEIN in Acts IX 7 and XXII 9, NovT 3 (1959): 80 99; Robert G. Bratcher, AkouM in Acts ix. 7 and xxii. 9, ExpT 71 (1960): 243 45.) 14 A.

T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 506.) 15 Consult Nigel Turner, Grammatical Insights into the New Testament (Edinburgh: Clark, 1965), pp. 88 90.) 16 9:11, 30; 11:25; 21:39; 22:3.) 17 In the Greek, the term occurs four times in Acts (9:13, 32, 41; 26:10), thirty-nine times in Paul s epistles, twice in Hebrews, twice in Jude, and thirteen times in Revelation.) 1 1 2 8 0 “tw://bible.?id=40.18.20|AUTODETECT|” 18 E.g., see ) 7 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” Matt. 18:20) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” 28:20) 1 1 -1 9 0 “tw://bible.?id=44.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.21|AUTODETECT|” Acts 2:21) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=44.22.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.16|AUTODETECT|” 22:16) 1 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” Rom. 10:13) 1 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 19 Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 373.) 20 E. M. Blaiklock, Tarsus, ZPEB, vol. 5, p. 602.) 1 1 2 8 0 “tw://bible.?id=45.11.13|AUTODETECT|” 21 ) 7 1 -1 9 0 “tw://bible.?id=45.11.13|AUTODETECT|” Rom. 11:13) 1 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” 15:15 16) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.8|AUTODETECT|” 2:7 8) 1 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” Acts 13:2) 1 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 22 Consult Everett F. Harrison, Apostle, Apostleship, EDT, pp. 70 72; William Childs Robinson, Apostle, ISBE, vol. 1, pp. 192 95.) 23 Robertson, Grammar, p. 496.) 24 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #304.) 25 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), pp. 541 42.) 26 Lake and Cadbury even suggest that this greeting really would be given better by my fellow-Christian. Beginnings, vol. 4, p. 104.) 27 Tob. 11:12 13 (RSV).) 28 Nigel Turner, A Grammar of New Testament Greek, 4 vols. (Edinburgh: Clark, 1963), vol. 3, p. 57. See also C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 26.) 1 1 2 8 0 “tw://bible.?id=42.1.80|AUTODETECT|” 29 Both John the Baptist 7 1 -1 9 0 “tw://bible.?id=42.1.80|AUTODETECT|” Luke 1:80) 1 1 -1 9 0 “tw://bible.?id=40.4.1-40.4.11|AUTODETECT|” ) and Jesus 7 1 -1 9 0 “tw://bible.?id=40.4.1-40.4.11|AUTODETECT|” Matt. 4:1 11) 1 1 -1 9 0 0 ) spent time in the desert in preparation for their tasks.) 1 10 2 8 0 0 30 Some commentators aver that Luke was not aware of Paul s stay in Arabia. But then they have to assume that Luke had never seen Paul s letter to the Galatians. See Gerhard Schneider, Die Apostelgeschichte, Herders Theologischer Kommentar series, 2 vols. (Freiburg: Herder, 1982), vol. 2, p. 34. Also consult Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 334.) 31 Preaching in Jewish synagogues became an established practice of Paul. See 13:5, 14; 14:1; 17:2, 10, 17; 18:4, 19; 19:8.) 32 Guthrie, New Testament Theology, p. 302; see also Bruce, Book of the Acts, p. 190.) 33 Metzger, Textual Commentary, p. 365.) 34 Bauer, p. 777.) 35 Robertson, Grammar, p. 885.) 36 F.

F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 241.) 37 Consult Grosheide, Handelingen der Apostelen, vol. 1, p. 306.) 38 Sch�rer, History of the Jewish People, vol. 2, pp. 129 30. Refer to F. F. Bruce, New Testament History (1969; Garden City, N.Y.: Doubleday, 1971), p. 242. Contrast Kirsopp Lake, The Conversion of Saul, Beginnings, vol. 5, p. 193.) 39 Refer to Lake, Conversion of Saul, p. 194; and consult Bruce, Book of the Acts, pp. 191 92.) 1 1 2 8 0 “tw://bible.?id=44.9.19-44.9.25|AUTODETECT|” 40 C. Masson, A propos de ) 7 1 -1 9 0 “tw://bible.?id=44.9.19-44.9.25|AUTODETECT|” Act. 9.19b 25) 1 1 -1 9 0 “tw://bible.?id=5.2.0|AUTODETECT|” . Note sur l utilisation de Gal. et ) 7 1 -1 9 0 “tw://bible.?id=5.2.0|AUTODETECT|” Deuteronomy 2) 1 1 -1 9 0 0 Cor. par l auteur de Actes, TheolZeit 18 (1962): 161 66.) 1 19 2 8 0 0 41 Bauer, p. 374.) 42 Thayer, p. 486.) 43 It is very probable that Barnabas and Saul may have been personally known to each other in youth, writes Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 105.) 44 William Hendriksen, Exposition of Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), p. 61.) 45 E. A. Judge, Cilicia, ISBE, vol. 1, p. 699. See also R. C. H.

Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 378.) 46 Robertson, Grammar, p. 1047; and see Moule, Idiom-Book, p. 153.) 47 See also 4:32 35; 5:12 16.) 48 At least two translations (KJV, NKJV) have the plural churches. However, the range and age of the witnesses which read the singular number are superior to those that read the plural. Metzger, Textual Commentary, p. 367.) 49 Josephus Antiquities 18.4.3 [95]; 18.5.3 [123].) 50 Josephus War 2.9.6 [181]; Antiquities 18.6.10 [237].) 51 Robertson, Grammar, p. 787.) 52 Alford contends that Peter visited the churches before Paul came to visit him in Jerusalem. Alford s Greek Testament, vol. 2, p. 107.) 53 Israel s international airport bears the name Lod. It has been built eleven miles due east of Tel Aviv (ancient Joppa).) 54 Josephus War 2.19.1 [515 16]; Antiquities 14.10.6 [205 8]. Also refer to William Ewing and R.

K. Harrison, Lydda, ISBE, vol. 3, p. 151.) 55 Bauer, p. 771.) 56 Josephus War 1.20.3 [396]; Antiquities 14.10.6 [202 5]; 15.7.3 [217].) 57 Lake and Cadbury, Beginnings, vol. 4, p. 110.) 58 Refer to Harrison, Interpreting Acts, pp. 172 73.) 59 Calvin, Acts of the Apostles, vol. 1, p. 280.) 1 1 2 8 0 “tw://bible.?id=40.9.25|AUTODETECT|” 60 ) 7 1 -1 9 0 “tw://bible.?id=40.9.25|AUTODETECT|” Matt. 9:25) 1 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Luke 7:11 17) 1 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” John 11:44) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 61 Translators reject this reading, but Lake and Cadbury call it the right formula. Beginnings, vol. 4, p. 111.) 62 Haenchen, Acts, p. 341.) 63 Howard M. Jamieson, Tanner, ZPEB, vol. 5, p. 595.) 64 Refer to Bruce, Act (Greek text), p. 249.) 65 James Hope Moulton, A Grammar of New Testament Greek, vol. 1, Prolegomena, 2d ed. (Edinburgh: Clark, 1906), p. 125.) 66 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 207.) )