Acts 9

H. Leo Boles Commentary On Luke 9 OF SAULAct_9:1-19 1 But Saul, yet breathing threatening and slaughter—Saul was first mentioned in Acts 7:58, and again in Acts 8:1-3; now we come to his conversion. There we find him as a persistent per¬secutor of the church; here we find him “ yet breathing threatening and slaughter against the disciples of the Lord.” His attitude and conduct is put in contrast to that of Philip by the conjunction “ but.” Some translations have “ and,” but others seem to translate “ eti” as “ yet,” as if some time had elapsed between the death of Stephen and the events that we are now to consider. “ Breathing threatening and slaughter” does not mean “ breathing out,” but “ breathing in” or “ breathing on.” It means that the very breath that Saul breathed encouraged him on to persecute the disciples of Christ. The figure is like a war horse who sniffs the smell of bat¬tle; he becomes anxious to persecute Christians. We are not told of any other death than that of Stephen, but we are led to believe that many others were put to death. Surely Saul’ s anger was greatly excited by the success of the early church, and with great zeal he put forth every effort possible to stop the progress of the church. He was orderly about what he was doing, as he had the authority of the “ high priest.” 2 and asked of him letters to Damascus—It is probable that the high priest here mentioned was Caiaphas, who was a chief of the Jews and exercised authority in such matters. “ Letters to Da¬mascus” means that Saul was granted authority to persecute Christians along the way and in the city of Damascus. Saul, a Pharisee, makes request of a Sadducee (the high priest) to perse¬cute the disciples of Christ. Julius Caesar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities; so later Paul said that he received his authority to go to Damascus from the priests (Acts 26:10) and “ the estate of the elders” (Acts 22:5); that is, the Sanhedrin. It seems that Paul had finished his persecution in Jerusalem and now wishes to extend it beyond to Damascus. “ Damascus” is said to be the old¬est city in the world; it was about a hundred and fifty miles north¬east from Jerusalem and watered by the river Abana. A great number of Jews dwelt in this city; it seems that Christians had found refuge from Saul’ s persecution in Judea and had gone to Damascus. Paul’ s language in Acts 26:11 seems to imply that Damascus is merely one of the other “ foreign cities” to which he carried the persecution. “ The Way” is frequently used by Luke to describe Christianity as “ the Way” of life. (Acts 19:9 Acts 19:23 Acts 22:4 Acts 24:14 Acts 24:22.) Luke also speaks of the way of salvation (Acts 16:17) and “ the way of the Lord” (Acts 18:25).

Jesus called himself “ the way” (John 14:6), the only way to the Father. Paul had authority to arrest both men and women and bring them to Jerusalem to be tried before the Sanhedrin. 3-4 And as he journeyed, it came to pass—We are not told what mode of travel Paul used in making this journey to Damas¬cus. He probably used the best mode that could be had at hand, which was horseback, or on a camel or ass or mule, or in a char¬iot ; he would make the journey by land. There were two roads by which Saul could make his journey— one the caravan road which led from Egypt to Damascus, and kept near the coast line of Pales¬tine till it struck eastward to cross the Jordan at the north point of the Sea of Galilee; to connect with this road Saul would have had first to go westward from Jerusalem to the sea. The other road led through Neapolis and crossed the Jordan south of the Sea of Galilee, and passed through Gadara and on northeastward to Da¬mascus. We do not know which road Saul traveled. As he “ drew nigh unto Damascus” there suddenly “ shone round about him a light out of heaven.” In Acts 22:6 we are told that the time of day was “ about noon” when the vision was seen, and in Acts 26:13 Paul says that “ at midday” the light was “ above the brightness of the sun.” The midday glare of the sun in that country was ex¬ceedingly bright, yet the glory of Christ as seen by Paul far sur¬passed the glory of the sun.

Paul, smitten with blindness, “ fell upon the earth,” and “ heard a voice saying,” “ Saul, Saul, why per¬secutest thou me?” This voice was clear and distinct to him, but seems to have been a mysterious sound to others; the voice spoke in the Hebrew tongue. (Acts 26:14.) In all three of the ac-counts given by Luke he uses the transliteration of the Hebrew way of spelling Saul, “ Saoul,” while in every other case the Greek form “ Saulos” is used. The disciples of Christ are one with him. (Matthew 10:40 Matthew 25:40 Matthew 25:45; Luke 10:16; John 15:1-5.) Hence, to persecute Christians was to persecute Christ; Saul thought that he was persecuting the disciples of an impostor who had been crucified as a malefactor. He now is to see that he was persecuting the Messiah by persecuting his disciples. 5, 6 And he said, Who art thou, Lord?—“ Lord” is here used in reverence and in response to the question; this title could not have been used at this moment in all the fullness of its meaning. It seems to mean: “ Whose voice do I hear ?” The response came at once: “ I am Jesus whom thou persecutest.” In Acts 22:8 Paul gives the fuller form of the sentence: “ I am Jesus of Nazareth, whom thou persecutest.” By using this name Saul could gain a direct knowledge of the voice that was speaking to him, and know that he was persecuting Christ in persecuting his disciples. The voice is very specific, denoting definitely and accurately just what Saul was doing in persecuting Christians; it carried a conviction as well as preferring a charge. This voice told him that he should go into the city and there he would be instructed as to “ what thou must do.” In Acts 26:16-18 we have what Ananias told Saul. The Authorized Version adds “ it is hard for thee to kick against the pricks” ; that is, it is hard to kick against the “ pricks” or goads used to spur an ox. 7 And the men that journeyed with him—We are not told how large a company Saul had with him; hence, there is no use to guess at the number. “ Stood speechless” simply means that they came to a stop; in Acts 26:14 they are described as “ all fallen to the earth,” but there is no contradiction here. “ Speechless” means they were mute. Those that were with Paul heard “ the voice, but beholding no man,” but in Acts 22:9 we have the statement “ but they heard not the voice of him that spake to me.” There is no contradiction here. They heard the voice, but did not understand what it said; hence, in that sense they did not “ hear” the voice. Those with Paul heard the sound, but did not understand the words; they saw the light, but did not see the form of the Christ; they had fallen to the ground and remained motionless. 8 And Saul arose from the earth;—When Saul, who had fallen to the earth with the others, arose “ his eyes were opened,” but “ he saw nothing.” Some translations say he “ saw no man.” His eyes were open, but he did not have the power to discern or see clearly objects that were before him. He was led “ by the hand, and brought” into Damascus. Saul at this time presents a sad and pathetic picture; Saul, the persecutor, clothed with authority from the Sanhedrin, now becomes the convicted, blind, and helpless one, and has to be led with the authority with which he was clothed, in this helpless condition, into the city of Damascus to wait for fur-ther instruction. 9 And he was three days without sight,—In his helpless con¬dition Saul the persecutor is led into Damascus. He has now reached his destination; he had left Jerusalem to go to Damascus. Little did he think that he would enter Damascus in such a helpless and humbled condition. He began praying, and for “ three days” he was “ without sight,” and did “ neither eat nor drink.” Verse 11 tells us that he was praying. The mental anguish for a time over¬powered the natural craving for food. 10 Now there was a certain disciple at Damascus,—This disciple was named “ Ananias” ; it was a common name among the Jews, and is to be thought of as meaning “ Jehovah is gracious.” This Ananias had the respect of both Jews and Christians in Da¬mascus (Acts 22 Acts 12); he was “ a devout man according to the law,” and “ well reported of by all the Jews that dwelt there.” Here he is described as “ a certain disciple” ; the disciple that bap-tized Saul was no high dignitary in the church; he was just “ a cer¬tain disciple.” 11 And the Lord said unto him,—We do not know when or how Ananias became a disciple; he may have been one of those converted on Pentecost; the Lord spoke to him in a vision; he was told to go to the street “ which is called Straight” and inquire at the house of Judas for Saul; he was further instructed that Saul was praying. This street was called “ Straight,” and is said to extend in a direct line from east to west, and was a mile long. Ananias received from the Lord in the vision direct and accurate information so that he could locate Saul without delay. Ananias was ready to render service in the name of the Lord; we do not have him mentioned anywhere else except in Acts 22:12, which is in connection with the conversion of Saul. Nothing is further known about Judas where Saul was sojourning; he may have been one of the Christians, or he may have been one to whom Paul had letters. We are not told for what he was praying; probably he was praying for his sight and for more light in a spiritual way. 12 and he hath seen a man named Ananias—The Lord in this vision told Ananias where to find Saul, and also told him that Saul had seen “ a man named Ananias coming in,” and that he would lay his hands on him that he might receive his sight. It seems that there had been two simultaneous visions— Saul had re¬ceived one and Ananias the other. Ananias was now told just what he should say and do to Saul. In Acts 22:13-16 Saul is told what he should do; he received his sight at that time, and was in¬formed that he should become a witness for Christ and should suffer many things for him. He was told to arise and be baptized, “ and wash away thy sins.” 13-14 But Ananias answered, Lord,—Ananias hesitated be¬cause he had heard “ from many of this man” ; he had heard of the bitter persecution that Saul had waged against “ thy saints at Jeru¬salem” ; he had also heard of Saul’ s “ authority from the chief priests” to persecute Christians in Damascus. Here we learn that the disciples were called “ saints” ; that is, “ sanctified ones,” early in the history of the church. Paul frequently uses this word and applies it to Christians. This is the first time that the word is used and applied to Christians; Saul was deeply impressed with this word and addressed at least six of his epistles to those who were “ called saints.” “ Saints” mean the same as those who “ call upon thy name.” 15 But the Lord said unto him, Go thy way:—Ananias is as¬sured of the vision and its meaning, and is commanded to obey it. The instruction is that Saul was to be “ a chosen vessel” unto the Lord, and that he was to bear his name “ before the Gentiles and kings, and the children of Israel.” Here Saul is said to perform the task of being a witness for Christ to three classes— namely, “ Gen¬tiles,” “ kings,” and “ the children of Israel.” “ Chosen vessel” sim¬ply means “ a vessel of choice or selection” ; Jesus chose Saul be¬fore Saul had chosen Jesus as his Lord. He makes Saul an earthen vessel (2 Corinthians 4:7), an unworthy vessel for so great a treasure. His chief work was to be among the Gentiles. (Galatians 2 : 8; Ephesians 3:6-12.) Saul fulfilled this commission in going before kings when he appeared before Agrippa at Caesarea (Acts 26:1¬32); perhaps he went before Emperor Nero at Rome, and pleaded his cause before the tribunals of the Roman governors, Sergius Paulus, Gallio, Felix, and Festus (2 Timothy 4:16-17). 16 for I will show him how many things he must suffer— Saul had made others suffer for Christ; he had persecuted them even unto death; now he is to suffer more than he has caused oth¬ers to suffer. He said in his address to the elders of the church at Ephesus that “ the Holy Spirit testifieth unto me in every city, say¬ing that bonds and afflictions abide me.” (Acts 20:23.) In writ¬ing to the church at Corinth later Paul gave a long list of persecu¬tions and sufferings which he had endured for Christ. (2 Corinthians 6:4-10 2 Corinthians 11:23-28.) 17 And Ananias departed, and entered—Ananias now was convinced that he would obey the vision, and he at once departed to find the man who needed his services. He entered into the house and placed his hands on Saul and said: “ Brother Saul,” the Lord who appeared to you on the way has sent me to you that “ thou mayest receive thy sight, and be filled with the Holy Spirit.” Ananias addressed him as “ brother” ; whether this was because of the Jewish relation, or because of their relation in Christ is not made clear; it has been the occasion of much discussion. This comes about by not knowing at what point Saul was converted. Saul was not converted until he was baptized into Christ; forgive¬ness of sins, with Saul, took place after his obedience to the gospel, just as it did with all others. Paul says that he and others were baptized into Christ. (Romans 6:3-4.) Hence, as Paul had not been baptized into Christ when Ananias first addressed him, he must have addressed him as a fellow member of the Jewish family. 18-19 And straightway there fell from his eyes—Immedi¬ately when Ananias came to Saul and placed his hands upon him, Saul received his sight. His vision came to him suddenly as if “ scales” had fallen from “ his eyes.” The original for “ scales” is “ lepides,” and comes from the verb “ lepo,” which means “ to peel.” Luke does not say that actual “ scales” fell from the eyes of Saul, but that it felt that way to him as his sight was restored to him. Saul “ arose and was baptized” ; it seems that he was baptized by Ananias (Acts 22:16), and his sins were forgiven, and he could claim promises of salvation through faith in Christ. Some think that this left a permanent defect in Paul’ s eyes; however, there is no direct evidence of it. Saul at once “ took food and was strengthened.” He had been fasting for three days, and now since he has been refreshed in soul, he is also refreshed in body. He remained with the disciples in Damascus for “ certain days” ; we do not know how long he remained there; it is probable that he spent these days in private devotion and in private intercourse with the disciples. “ Certain days” is a phrase used by Luke to mean a short space of time. (Acts 10:48 Acts 15:36 Acts 16:12 Acts 24:24 Acts 25:13.)

PAUL’ S AT Act_9:20-22 20 And straightway in the synagogues—The “ certain days” were very profitable days. Saul who is now converted; he visited without delay the synagogues and “ proclaimed Jesus, that he is the Son of God.” The preaching of Jesus to the Jews was a stumbling block; nevertheless, Saul now boldly went into the synagogues and where he could have opportunity told the people that Jesus of Naz¬areth who had been crucified, buried, and raised from the dead was the Messiah of the Old Testament scriptures. Strange indeed that he who had gone to Damascus to punish those who believed in Christ is now proclaiming him from the synagogues. Henceforth, Saul is ready to stand on this platform: “ Jesus is the Christ, the Son of God.” 21 And all that heard him were amazed,—Those who heard Saul were “ amazed” ; that is, they continued to sense in themselves astonishment at this violent reversal in Saul the persecutor; they were not so much astonished at what he preached as they were at the sudden turn that had taken place in the preacher. They began to inquire: “ Is not this he that in Jerusalem made havoc of them that called on this name?” Saul’ s fame as a leader in persecution had even reached Damascus. He “ made havoc of them” who be¬lieved on Jesus. “ Made havoc” is from the Greek “ northesas,” which means “ to lay waste” ; hence Saul laid waste the church in Jerusalem by his persecution. He had even gone to Damascus with “ this intent,” that if he found disciples of Christ he would bind them and bring them before the chief priests. All knew why Saul had come to Damascus, and all now knew that he preached Jesus as the Son of God. Some think that Saul, when he left Je¬rusalem to go to Damascus, had instructed the rulers of the syna¬gogue or the Sanhedrin had instructed the synagogue to receive Saul as the agent of persecution; but now they are greatly aston¬ished that instead of waging his persecution he proclaims the divin¬ity and Messiahship of Jesus. 22 But Saul increased the more in strength,—Saul’ s conver¬sion would necessarily excite opposition to those who had not ac¬cepted Christ; Saul necessarily had to give his reasons for the change, and his reasons for believing that Jesus was the Christ, the Son of God. Opposition would increase against him, and Saul would necessarily have to increase “ the more in strength” until he was able to demonstrate without any doubt that Jesus was the Christ. He was strengthened for this great task. (Romans 4:22; Philippians 4:13; 1 Timothy 1:12; 2 Timothy 2:1 2 Timothy 4:17.) “ Proving” is from the Greek “ sunbibazon,” and means that Saul put things side by side, and so making a comparison and forming a conclusion that Jesus was the Christ. Saul not only grew in Christian life, but he also grew as a preacher of the gospel. He not only proved that Jesus is the Christ, but he “ confounded the Jews,” which means that they were “ poured together, commingled.”

PAUL ; ESCAPED IN A BASKETActrs 9:23-25 23 And when many days were fulfilled,—“ Many days” here denote an indefinite period of time; some think that it includes at least three years; they draw this conclusion from Galatians 1:17-18, where Paul says, that he “ went away into Arabia; and again I re¬turned unto Damascus. Then after three years I went up to Jeru¬salem.” The order of events seemed to have been as follows: (1) Saul struck down on the road to Damascus near the city (Acts 9:3-8); (2) three days of blindness and prayer to God in the house of Judas on the street called Straight (verse 9); (3) sight re¬stored, baptized, and received some measure of the Holy Spirit (verses 10-19); (4) preached that Jesus is the Christ in the syna¬gogues with such power and spiritual force that the Jews were confounded (verses 19-22); (5) sudden departure to Arabia for solitary communion with God (Galatians 1:17-18); (6) back to Da¬mascus; (7) conspiracy to slay him (verse 23); (8) escape to Jerusalem (verse 25); (9) disciples afraid of him (verse 26); (10) Barnabas vouches for his conversion (verse 27); (11) takes the place of Stephen and preaches to the Hellenists (verse 29) ; (12) conspiracy to slay him (verse 29); (13) sent to Caesarea, and thence to Tarsus (verse 30). 24 but their plot became known to Saul.—The Jews were not able to withstand Saul’ s arguments, and hence resorted to persecu¬tion. They plotted to kill Saul; they “ watched the gates also day and night,” thinking that he might attempt to escape, and they would fall on him and kill him. It seems that the governor of the city used the garrison of soldiers to watch the gates so that Saul would not escape. “ In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me: and through a window was I let down in a basket by the wall, and escaped his hands.” (2 Corinthians 11:32-33.) It may be that the Jews prevailed upon Aretas to furnish the guard to keep Saul from es¬caping. The Jews were powerful in Damascus, and hence would have a great influence on Aretas. 25 but his disciples took him by night,—Saul was successful in convincing some that Jesus was the Son of God; here “ his disci¬ples,” that is, the disciples that Saul had made by preaching the gospel, were also disciples of Christ. One night they let Saul down “ through the wall, lowering him in a basket.” Some think that he was let “ through a window.” The Greek is “ dia tou tei- chous,” and is explained by Saul in 2 Corinthians 11:33 as being “ through a window” ; or “ dia thuridos,” which means a window that opened into the house on the inside of the wall. Rahab let the spies escape “ by a cord through the window.” (Joshua 2:15.) “ In a basket” is from “ en sphuridi,” and is the word used when the four thousand were fed. (Matthew 15:37; Mark 8:8.) Large baskets were made of reeds, and are distinguished from the smaller kind. This escape by night by the help of the men whom he had come to destroy was an occasion that Saul never forgot.

PAUL AT Acts 9:26-29 26 And when he was come to Jerusalem,—We do not know just how long it has been since Saul left Jerusalem; it seems that the Jewish authorities there had lost sight of him; evidently they had not known of his long disappearance into Arabia and his sec¬ond period of preaching in Damascus. Saul attempted to “ join himself to the disciples,” but they were not willing to receive him. There had been political changes in Judea since the persecution began three years before; a change of emperors and of policy had taken place, so that Jews were themselves being persecuted, and had little time to persecute the Christians. Communication with Damascus was slow and difficult; this was especially true on ac¬count of the hostility which had arisen between Aretas the ruler of Damascus and Herod the ruler of Judea. Saul’ s escape had been too hurried for him to obtain letters of commendation; he was in Damascus but a short time after his conversion, and the disciples in Jerusalem had not heard from him for more than two years, and could not be sure that he had continued in the faith. Some think that the meaning here is that they doubted Saul’ s sincerity; this was his first visit to Jerusalem since he left as a persecutor. 27 But Barnabas took him,— Barnabas, who introduced Saul to the apostles, has already been mentioned as a Levite of Cyprus (Acts 4:36) and, from the nearness of Cyprus to Cilicia and the distinction of the schools of Tarsus, some have thought that Barna¬bas may have been known to Saul before they came to Jerusalem. Barnabas declared to the apostles that Saul had seen the Lord; it was necessary for Saul, like the other apostles, to have seen the Lord in order to be a witness of the resurrection; hence, his sight of the risen Christ is always brought forward. Barnabas also de¬clared to the apostles that Saul had preached boldly “ in the name of Jesus” in Damascus. It seems that at this time Barnabas pre¬sented Saul only to Peter and James (Galatians 1:18-19), the representative leaders; the other apostles may have been away on preaching tours as we know Peter and John had been. It seems that Saul conversed with Peter and James. This James is called “ the Lord’ s brother,” and may be said to have been the half brother of Jesus.

Peter was convinced that Saul had been converted and kept him as a guest for “ fifteen days.” Saul had gone to Jerusalem to see Peter, but not to receive a commission from him. He received his commission to preach from the Lord. (Galatians 1:1-5 Galatians 1:11-17.) 28-29 And he was with them going in and going out—Saul remained quietly at the home of Peter for fifteen days (Galatians 1:18-19), and visited others at that time. It seems that Barnabas and Peter and James opened all the doors for Saul and the fear of the disciples ceased; they received him as a brother in the Lord. Saul, now in the city of Jerusalem, preached boldly “ in the name of the Lord.” He came in contact especially with “ the Grecian Jews,” or Hellenists. It should be remembered that it was as the leader of the Hellenistic Jews of the synagogue (Acts 6:9) that Saul had first appeared in the history of the disciples of Christ. Saul is seeking to undo the evil that he had then done by preaching to them the faith which he had then opposed, and presenting the very arguments and truths that had been most prominent in Stephen’ s address. Saul could not preach Christ to these Jews without an¬tagonizing them.

He did not shrink, but spoke boldly to them as did Stephen; they resisted his teaching and sought to kill him as they had done Stephen. Saul was no coward; he did not merely run from the enemy, but escaped that he might continue preaching the gospel as God’ s power to save.

PAUL IN TARSUS; CHURCH EDIFIEDAct_9:30-31 30 And when the brethren knew it,—The fact that the disci¬ples in Jerusalem helped Saul to escape shows that they had re¬ceived him into their fellowship and were willing to help him in every way possible, consistent with the teachings of Christ. The brethren assisted him in leaving Jerusalem, and “ they brought him down to Caesarea.” Caesarea was the seaport on the Mediterra¬nean coast, and was on the great road from Tyre to Egypt, and about halfway betweeen Joppa and Dora; it was about seventy miles from Jerusalem. It was the seaport from which Saul could set sail for Tarsus. It seems that the brethren accompanied Saul down to Caesarea. Saul gives a different reason in Acts 22:17 for leaving Jerusalem; God revealed to him in a vision that an¬other sphere of work awaited him. In Galatians 1:21 Saul tells us that he went from Jerusalem to Syria and Cilicia; hence, some have in¬ferred that the “ Caesarea” mentioned here is “ Caesarea Philippi,” which was situated at the foot of Mount Hermon, on the direct road to lower Syria.

Tarsus was Saul’ s birthplace; he tells us that he was “ a Jew, of Tarsus in Cilicia, a citizen of no mean city.” (Acts 21:39.) Saul tells us that he was engaged in preaching the gospel in that region (Galatians 1:21-23), and we are led to believe that he was eminently successful (Acts 15:23 Acts 15:41). Some think that during this period Saul converted to Christ some of his own relatives (Romans 16:7 Romans 16:11 Romans 16:21), and possibly his sister and her son (Acts 23:16). Although Saul was denied the privilege of preach¬ing Christ in Jerusalem, yet an open door was before him in other regions. 31 So the church throughout all Judaea—Some versions read “ churches,” but the Greek is “ ekklesia,” and is in the singular; at this time there were churches scattered over Judea, Galilee, and Samaria (Galatians 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem or he employs the term “ ekklesia” in a geographical or collective sense covering all of Palestine. “ Church” is used in the strictly local sense in Acts 8:1 Acts 8:3 and in Matthew 18:17, and in the general spiritual sense in Matthew 16:18. Here “ the church throughout all Judaea and Galilee and Samaria had peace” ; this seems to be used in the general sense. The church was edified: such preachers of the gospel and teachers would edify the church: not a line of the New Testament had been written at this time and all of the teach¬ing was oral, yet the church was greatly “ edified.” The term “ edi¬fied” comes from the Greek “ oikodomoumene,” and means “ to build up a house” ; this term or figure is used frequently by Paul; Peter speaks of “ a spiritual house.” (1 Peter 2:5.) Great politi¬cal changes had taken place at this time which worked advant- y to the peace of the church. Petronius was appointed governor of Syria in A.D. 40, and a firm government was restored; in the same year Emperor Caligula ordered his statue to be set up in the temple at Jerusalem, and the Jews had to use all their energy to prevent this form of idolatry. In A.D. 41, Herod Agrippa I was made ruler in Judea and Samaria; all these events would prevent the persecution which had taken place with impunity during the three or four preceding years of anarchy; this would give opportu¬nity for the disciples of Christ to have peace and to continue to edify the church and enjoy “ the comfort of the Holy Spirit.” The “ peace” here means a freedom from war and persecution, whether from Jews or Romans; “ being edified” refers to a growth in the knowledge of Christ and a gain in spiritual power; “ was multiplied” refers to increase in number of places to which the gospel was successfully carried, and to the gain in the number of disciples also where the gospel had been proclaimed.

PETER CURES AENEAS Acts 9:32-35 32 And it came to pass, as Peter went throughout all parts,—Luke in arranging his materials gave an account of Peter and John going from Jerusalem down to Samaria, and there bestowing spiritual gifts upon the Samaritans and then mentioning the inci¬dents connected with Simon the sorcerer; here we left Peter in Samaria. Next Luke gave an account of Philip and the eunuch, and then an account of the conversion of Saul and the incidents that followed. He now returns to Peter. So far this section of the book of Acts may be described as the acts of Peter; however, it is evident that only a part of the general outline of work that Peter did is given. Luke does not follow Peter’ s course, as in a biography, but confines himself to tracing the steps by which he had been led to the part he played in the great work of the conversion of the Gentiles. In leaving Samaria Peter “ went throughout all parts,” and finally “ came down also to the saints that dwelt at Lydda.” Here again we have “ the saints” mentioned. “ Lydda” is the same as “ Lod” in the Old Testament. (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37 Nehemiah 11:35.) Lydda was about ten miles from Joppa, and was on the highway between Jerusalem and Joppa; it was a day’ s journey from Jerusalem. 33 And there he found a certain man named Aeneas,—This name implies that he belonged to the Hellenistic section of disci¬ples. As Peter went about doing good he was led to this man. He had been sick for eight years; he “ had kept his bed eight years” ; Luke being a physician tells us the specific disease with which he was afflicted; he was “ palsied” ; “ palsy” is a contraction of the word “ paralysis.” The term is used by the ancient physi¬cians in a much wider sense than by our modern men of science; it included not only what we call paralysis, but also catalepsy and tet¬anus; that is, cramps and lockjaw. Since he was bedfast for eight years, the miracle of his cure would be more famous. 34 And Peter said unto him, Aeneas,—As in the cure of the cripple at the temple (Acts 3:6), Peter makes known that he is but the messenger of Christ, and that the power to heal comes through Christ. We do not know whether Aeneas was a disciple, but it seems reasonable to infer that he was among “ the saints,” and that Peter was brought to him. He is commanded to “ arise, and make thy bed.” Literally, he was commanded to spread his bed for himself; he was commanded to do that which others for years had done for him. This was proof that he could take care of himself, and immediately he obeyed Peter. This shows that the cure was miraculous. No doubt Peter remembered the time when four men brought a man with the same disease to Christ at Caper¬naum and that Jesus had commanded the man to “ arise, take up thy bed, and go unto thy house.” (Mark 2:1-11.) 35 And all that dwelt at Lydda—This miracle had a wonder¬ful effect on the people in Lydda; “ Sharon” was not a city or town, but was a section of country about thirty miles long from Joppa to Caesarea. Those who saw Aeneas healed were now ready to accept the preaching of Peter; they “ turned to the Lord,” which means that they heard the gospel, repented of their sins, were baptized into Christ, and were thus numbered among “ the saints,” or added to the church.

PETER RAISES DORCAS Acts 9:36-43 36 Now there was at Joppa a certain disciple named Tabitha,—Joppa was on the Mediterranean coast and about ten miles from Lydda; there was “ a certain disciple” there who bore the name of “ Tabitha,” which is also interpreted to mean “ Dorcas.” Dorcas is called a disciple that it may be seen that under the gospel there is no distinction between male and female. (Galatians 3:28.) “ Tabitha” is the Aramaic form of a Hebrew proper name which means “ a gazelle” (Son 4:5), as does the Greek word “ Dorcas.” Dorcas is described as being a woman “ full of good works and almsdeeds.” There is nothing said about a husband, and so it is inferred that she was unmarried. Dorcas is the second woman mentioned by name after Pentecost; the first one mentioned is Sapphira. (Acts 5:1.) We are not told what “ the good works” were that Dorcas had done; however, they showed Peter “ the coats and garments which Dorcas made,” and probably these were made for the poor and widows who in that country were a most unfortunate class. Dorcas continued to do such good work while she lived. 37 And it came to pass in those days,—Luke does not tell the disease with which Dorcas suffered and died; some have thought that it was due to her overexertion in helping others; this is merely a conjecture. The body was placed in an upper room, ac¬cording to Jewish custom, and was prepared for burial. She was not buried with that rapidity with which Ananias and Sapphira were buried. Perhaps an evidence of faith is seen in the delayed burial as the sequence shows. 38 And as Lydda was nigh unto Joppa,— Peter was at Lydda and Dorcas lived at Joppa. The friends of Dorcas had heard that Peter was at Lydda, and “ sent two men unto him,” entreating him to come to Joppa without delay. Lydda was nine or ten miles from Joppa; it was too late to send for a physician, but not too late to send for Peter. We are not told why they sent for Peter; some have thought that they anticipated what Peter would do. They knew that Peter had wrought some great miracles in the name of Jesus, though we have no record thus far of his raising anyone from the dead. They were very urgent in their request for Peter to come without delay; they wanted him to hasten, as every hour of delay tended toward the decay of the body. 39 And Peter arose and went with them.—Peter responded at once to the urgent request and returned with the two men who had come for him. When he arrived without delay they took him “ into the upper chamber” where the body of Dorcas was. “ All the widows stood by him weeping,” and displayed to him some of the “ coats and garments which Dorcas made” while she was alive. “ The widows” were either the poor widows whom Dorcas had helped, or those who had been associated with her in the good work with which her life was filled. “ Coats” is from the Greek “ chitonas,” and means “ the shirt-like undergarment or tunic” ; “ garments” is from the Greek “ himatia,” which means the outer garment, the mantle. Dorcas had made these and the widows were displaying them as an appeal to Peter to help them in some way. This presented a very vivid and pathetic picture; to see the pros¬trate body of Dorcas lying cold and stiff in death, and to see the work of her hands which had blessed and helped so many, and to hear the grief-stricken widows sobbing in sorrow for the loss of their friend and sister; it must have made a very strong appeal to Peter. 40 But Peter put them all forth, and kneeled down,—Surely Peter remembered what his Lord had done at the house of Jairus. (Mark 5:40; Luke 8:54.) After putting all out of the room, Peter kneeled down and prayed. Peter’ s praying alone in the presence of the corpse reminds one of the prayer of Elijah (1 Kings 17:20); and that of Elisha (2 Kings 4:33). After pray¬ing Peter turned “ to the body” and said: “ Tabitha, arise.” Here Peter displayed sublime faith in the name of the Christ, for he com¬manded the dead to come to life. He is following closely the ex¬ample of Jesus which he had observed at the house of Jairus. Peter had been present three times when Jesus had raised the dead: (1) the raising of Jairus’ daughter (Mark 5:40-41); (2) the raising of the son of the widow at Nain (Luke 7:11-15) ; (3) the raising of Lazarus (John 11:36-44). The dead obeyed the voice of Peter, and Tabitha opened her eyes, and “ when she saw Peter, she sat up.” She arose as one awaking from sleep. “ She sat up” is from “ anakathizo,” and is used only here and in Luke 7:15; it is a medical term often used. 41 And he gave her his hand,—Peter extended his hand to her and assisted her by raising her up. She was now alive and Peter rendered her what assistance she needed; Jesus took Jaims’ daughter’ s hand before she was restored to life. After she had been restored to life and was now in normal condition, he called “ the saints and widows,” and presented Dorcas to them. “ Saints and widows” are mentioned here, not that the “ widows” were not “ saints,” but the widows’ are mentioned to distinguish them from the main body of disciples, who are here called “ saints,” because the widows were the more grieved at the death of Dorcas. 42 And it became known throughout all Joppa:—The result of this miracle was to confirm the preaching of the gospel. This was a notable incident and it became known to all those who dwelt in Joppa, and as a result of this, “ many believed on the Lord.” The faith of the disciples was strengthened and others believed on the Lord. The effect of this miracle was similar to that of the raising of Lazarus from the dead. (John 11:45.) It does not say “ all,” as in the case of Lydda and Sharon (verse 35), as Joppa was a large place, and all the inhabitants did not come to witness the miracle. 43 And it came to pass, that he abode many days in Joppa —Again we have “ many days,” which means a considerable time. (Acts 8:11 Acts 9:23.) Peter abode in the house of a man by the name of Simon; his occupation was that of a tanner. Since we do not know the length of time expressed by “ many days,” and as it may mean ten days, ten months, or ten years, we cannot calculate, with any accuracy, the chronology of the events. The trade of “ a tanner” was held abominable to the Jews, as he would have to han¬dle unclean animals. It seems that Peter was gradually getting away from his Jewish prejudices; this will help to prepare him for the vision that is recorded in the next chapter.

J.W. McGarvey Commentary On Acts 9 Acts 9:1-2. These is a sudden transition in our narrative at this point, and it assumes more the character of a biography. The writers of sacred history, in both Testaments, devote the greater part of their space to biographical sketches. The greater familiarity of the masses of the people with such portions of the Bible fully attests the wisdom of this course. This familiarity is the result of a deeper impression made upon the heart, and, consequently, upon the memory.

We accept it, therefore, thankfully, that Luke, in his sketch of apostolic labors, was directed to record, somewhat connectedly, the labors of Paul, rather than detached sketches from the lives of all the apostles. What is lost to our curiosity in reference to the other apostles is far overbalanced by the more thrilling effect of a continuous personal narrative. This effect is all the more thrilling, from the selection of him, who, among all the apostles, was “ in labors most abundant.” Saul has already been introduced to the reader in the account of Stephen’s martyrdom. By the aid of his own subsequent statements concerning himself, we are able to trace his history to a still earlier period. The early education and ancestral remembrances of a man have much to do in forming his character and shaping his career. Those of Saul were calculated to thrust him into the very scenes in which he first figures in history. He was born in the city of Tarsus, in Cilicia, not far from the period at which Jesus was born in Bethlehem. He was of pure Jewish extraction, of the tribe of Benjamin, and descended from pious ancestry.

This insured his careful instruction in Jewish history, and such portions of the law of Moses as he could understand in childhood. His parents were Pharisees, and, therefore, his understanding of the Scriptures was modified by the peculiar interpretations and traditions of that sect, while his prejudices were all enlisted in its favor. Besides this religious instruction, he was taught the trade of tent-making. The goat’s hair which was used in this manufacture was produced in Cilicia in such abundance, and of so fine a quality, that the manufactured article acquired the name Cilicium, from the name of the province. The wisdom of his parents in teaching him this trade as a means of providing against the unfortunate contingencies of life, will be fully exemplified in the course of this narrative. The child was being educated, under the eye of an overruling Providence, for a future unthought of by either himself or his parents. His residence in a city where the Greek language prevailed was not the least important circumstance bearing upon his education. Like the children of foreigners in our own country, though the ancestral tongue was the language of the fireside, on the streets and in all places of public resort he was compelled to employ the language of the adopted country. In this way he acquired that familiarity with the Greek, which enabled him, in after-life, to employ it with facility both in writing and speaking. It was only his earliest childhood that was thus devoted to parental instruction, and to the acquirement of the Greek language and a trade; for he was “ brought up” in the city of Jerusalem, at the feet of Gamaliel. Under the instruction of this learned Pharisee, whose prudence and whose calm indifference to the cause of Christ we have had occasion to notice, in commenting on the second trial of the apostles, his Pharisaic prejudices must have been intensified, with his knowledge of the law was enlarged, and his zeal for it inflamed. A youth of Paul’s intellectual capacity would be expected to make rapid advances with the opportunities which he now enjoyed, and so, he tells us, he did. “ I made progress in the Jew’s religion above many my equals in age in my own nation, being more exceedingly zealous for the traditions of my fathers.” This pre-eminence among his school-fellows was accompanied by the strictest propriety of religious deportment; so that he could appeal, after the lapse of many years, to those who knew him in his youth, though now his enemies, to testify that, “ according to the strictest sect of our religion, I lived a Pharisee.” He could even declare that he was, “ touching the righteousness that is in the law, blameless.” Such was his character, and his reputation, when he finished his course of instruction in the school of Gamaliel. If the usual supposition concerning Saul’s age is correct, it is not probable that he was in Jerusalem at the time of the crucifixion, or for several years previous. If he had been, it would be unaccountable that in all his epistles he makes no allusion to a personal knowledge of Jesus. The supposition that he was at that time still confined in the school of Gamaliel is not only inconsistent with his supposed age, which could not have been less than thirty at the time he is introduced to us, but it is insufficient to account for his ignorance of events over which the every children of Jerusalem rejoiced. The supposition that he left the school and returned to Tarsus previous to the immersion preached by John, and reappeared in Jerusalem after the ascension of Jesus, is most agreeable to all the known facts in the case. By an absence of a few years he had not forfeited his former reputation, but appears now as a leader in the movements against the Church. We have already, in commenting on Acts 6:9, ventured the assumption, that among the Cilicians there mentioned as opponents of Stephen, Saul bore a leading part as a disputant.

Such a position of his superior learning and piety would naturally assign him, and his prominence at the stoning of Stephen affords evidence in favor of this assumption. The law required that the witnesses upon whose testimony an idolater was condemned to death should throw the first stones, in the execution of the sentence. In accordance with this law, the witnesses against Stephen, preparatory to their cruel work, laid off their cumbrous outer-garments, at the feet of Saul, who “ was consenting of his death.” After the death of Stephen, he still maintained the position of a leader, and continued to commit men and women to prison, until the Church was entirely dispersed. Many of those committed to prison met with the fate of Stephen. This fact is not stated by Luke, but is confessed by Paul in his speech before Agrippa. Many others were beaten in the synagogues, and compelled to blaspheme the name of Jesus as the condition of release from their tortures. After the congregation in Jerusalem had been dispersed, Saul doubtless thought that the sect was effectually crushed. But soon the news came floating back from every quarter, that the scattered disciples were building up congregations in every direction. One less determined than Saul might have despaired of final success is destroying a cause which had thus far been promoted by every attack made upon it, and which even sprung up with increasing strength from apparent destruction. But his was a nature which gathered new resolution as obstacles multiplied before him; and thus he appears in the present text, which, after so long delay, we must now have before us. (1) “But Saul, yet breathing out threatening and slaughter against the disciples of the Lord, went to the high priest, (2) and requested from him letters to the synagogues in Damascus, that, if he found any of that way, whether men or women, he might bring them bound to Jerusalem.” Why he selected Damascus as the scene of his first enterprise, rather than some of the cities of Judea, is acknowledged by Olshausen as “ difficult to determine.” But when we remember the sensitiveness of patriots, in reference to the reputation of their country and its institutions in foreign lands, the difficulty disappears. The ancestral religion of the Jew was his pride and boast in every land. It was bitter enough to the proud Pharisee that it should be brought into disrepute among a portion of the population at home; but when the hated authors of this reproach began to spread it abroad in surrounding kingdoms, it was beyond endurance. When the news reached Jerusalem that this dishonoring heresy had begun to spread in the ancient and celebrated city of Damascus, where thousands of Jews then lived, and had obtained a religious influence over a large portion of the population, the exasperation of the Pharisees knew no bounds, and Saul, with characteristic ardor, started in pursuit of the fugitives. He had reason, of course, to believe, that, upon requisition of the high priest, the authorities of Damascus, which was then embraced within the dominions of the Arabian king Aretas, would deliver up the disciples as fugitives from justice. That he was correct in this is sufficiently demonstrated by the zeal with which the governor afterward lent the aid of his guards to the orthodox Jews, for the purpose of seizing Paul himself. Acts 9:3. The storm of passion with which Saul started from Jerusalem would naturally subside, in some degree, in the course of the five or six days necessary to perform on foot the journey of one hundred and forty miles, leaving him in a calmer mood, and better prepared for the scenes which transpired near the close of the journey. (3) “And as he journeyed, he came near to Damascus, and suddenly there flashed around him a light from heaven.” This occurred at noon, when the sun was shining with full meridian strength upon the sandy plain which he was traversing, yet the light from heaven was “ above the brightness of the sun.” We are now fairly introduced to the history of Saul’s conversion, and must note carefully the entire process, both with reference to the specific changes effected, and the influences which produced them. In order that we may have the case fully before us, we will draw upon the parallel passages in the twenty-second and twenty-sixth chapters for such additional facts as they furnish. Acts 9:4. “And he fell upon the earth, and heard a voice saying to him, Saul, Saul, why do you persecute me?” He not only heard this voice, but, gazing, while his eyes could endure it, into the midst of the glory, he saw distinctly the being who spoke to him. The question he heard, by the simple force of the word persecute, carried his mind forward to his bloody purpose in Damascus, and back to his bloody deeds in Jerusalem. Nor was this the only involuntary motion of his mind upon the instant; for here we must locate the additional words, “ It is hard for thee to kick against the goads.” This language reveals to us that Saul’s conscience had not been altogether at rest during his persecutions, but that, like an unruly ox, he had been kicking against a goad, which urged him to a different course. Although he had acted ignorantly, and in unbelief, yet it was with so many misgivings, that he ever afterward regarded himself as the chief of sinners, having been the chief of persecutors. His conscience must have been instantaneously aroused by this reference to its past goadings. Acts 9:5-6. Though his conscience was now aroused, and he knew full well that the vision before him was from heaven, he can not comprehend it until he knows who it is that speaks to him and asserts himself the object of his persecutions. (5) “And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom you persecute.” It is impossible for us, who have been familiar with the glory of our risen Savior from our infancy, to fully appreciate the feelings which must have flashed, like lightning, into the soul of Saul, upon hearing these words. Up to this moment he had supposed Jesus an impostor, cursed of God and man; and his followers blasphemers worthy of death; but now, this despised being is suddenly revealed to him in a blaze of divine glory. The evidence of his eyes and ears can not be doubted. There he stands, with the light of heaven and the glory of God around him, and he says, “ I AM JESUS!” “ Now is Jesus risen from the dead, and become the first fruits of them that slept.” Stephen was a blessed martyr, and I have shed innocent blood.

My soul is guilty. “ O wretched man that I am, who shall deliver me from the body of this death?” I have gloried in my shame. All that I have gained is lost. It is filth and refuse. I will throw myself upon his mercy. (6) “And he, trembling and astonished, said, Lord, what wilt thou have me to do?” The die is cast. The proud spirit yields, and the whole mighty current of that soul is turned back in its channel, to flow forever, deeply and strongly, in the opposite direction. The glorious power of the one great gospel proposition was never more forcibly illustrated than on this occasion. A moment ago, Saul was sternly, and with fearful calmness, pressing to the destruction of the cause of Jesus, but now he is a trembling suppliant at his feet. What has produced this change? It is not the fact that he has seen a light and heard a voice. For when he fell to the ground in alarm, his unbelief and ignorance still remained, and he still had to ask the question, “ Who art thou?” Thus far, he is no more convinced that Jesus is the Christ than he was before; but he is convinced that the vision is divine, and this prepares him to believe what he may further hear. When that heavenly being, whose word he can not doubt, says, “ I am Jesus,” one new conviction, that must, from its very nature, reverse all the purposes of his life, takes possession of his soul.

To stifle its effects he is not able; to resist its impulse is contrary to the honesty of his nature; and he has no time, if he would, to steel his heart against it. The change flashes over him in an instant, and he lies there a penitent believer. The word of the Lord, miraculously attested, gives him faith. The conviction that Jesus, whom he had persecuted in the person of his disciples, is really the Lord of glory, brings him to repentance. He mourns over his sins, and yields his will. These facts reveal the glorious simplicity of gospel salvation; and while we contemplate them, the sickly talk about “ irresistible grace,” which floats, like the green scum on a stagnant pool, over the pages of many commentaries, in reference to this conversion, is swept away, while the sights and sounds which haunt the memory of many a superstitious convert are driven back to dwell with the ghosts and hobgoblins of a night of ignorance now nearly gone. To the question, What wilt thou have me to do? the Lord gave an answer which naturally divides itself into two parts. One part is given by Luke, in the verse before us, and by Paul, in his speech to the Jerusalem mob; the other, in the speech before Agrippa. The latter contains his commission as an apostle, and is expressed in these words: “ I have appeared to thee for this purpose, to appoint thee a minister and a witness of the things which thou hast seen, and of those in which I will appear to thee, delivering thee from the people and the Gentiles, to whom I now send thee, to open their eyes, that they may turn from darkness to light, and from the authority of Satan to God, that they may receive remission of sins, and inheritance among the sanctified, by faith in me.” In this sentence, which we will notice more at length in its proper connection, Jesus states the object of his personal appearance to Saul, and gives him his commission as an apostle. The former was necessary to the latter; for an apostle must be a witness of the resurrection, and this he could not be without having seen him alive since his crucifixion. Having now seen him, not only alive, but glorified, his evidence was afterward classed with that of the original apostles and witnesses. If he had been converted without having seen the Lord, he would not have been an apostle, unless the Lord had afterward appeared to him to make him one.

Instead of this, the Lord chose to appear to him in connection with his conversion. While this appearance was necessary to his apostleship, we may not assume that it was necessary to his conversion, unless we take the strange position that it was impossible for him to be convinced in any other way. Before Saul could enter upon the office of an apostle, it was necessary that he should become a citizen of the kingdom of which he was to be a chief officer. The other portion of the Savior’s reply has reference to his duty in this particular. It is stated by Luke in these words, constituting the last clause of verse 6, of which we have already quoted a part: “Arise, and go into the city, and it shall be told thee what thou must do.” Saul’s own statement of it is more minute: “ Arise and go into Damascus, and there it shall be told thee concerning all the things which are appointed for thee to do.” The things which he was to do as an apostle had just been told him, and concerning these there had been no previous appointment. The things which had been appointed for him to do concerned him in common with all other penitent sinners. These having been already appointed by the Lord himself, and their execution committed to the hands of faithful men, the Lord shows respect to his own transfer of authority, by sending the suppliant to Damascus to learn them. During his personal ministry, Jesus sometimes spoke pardon, at once, to penitent sinners. But, since his resurrection from the dead, and the appointment, by formal enactment, of the terms of pardon, there is no instance of this kind. Moreover, his refusal to tell Saul his appointed duty, or to pardon him on the spot, establishes the presumption that he will not do so in any case. If there ever was an occasion on which we would expect the glorified Savior to speak pardon, in person, to a sinner, it is here, when he is in actual conversation with the penitent, and the request is formally preferred. But he refuses to do so. Those, therefore, who imagine themselves to have received a direct communication of pardon from Christ, either orally, or by an abstract spiritual agency, are deluded.

They claim for themselves what was not accorded to Saul, and what is inconsistent with the order established in the kingdom of Christ. The reply to all inquirers, if Christ should now speak, would be, as it was then, Go to Damascus, and it shall be told you; Go to the apostles and evangelists of the New Covenant, and the answer will now be given you by Peter, Philip, Ananias, in the same words, and by the same authority, that it was then. Acts 9:7. While the conversation was passing between Saul and Jesus, the conduct of his companions is thus described by Luke. (7) “Now, the men who were journeying with him stood speechless, hearing the voice, but seeing no man.” Paul gives a different account of their demeanor, by saying that they all fell to the ground; but the two accounts harmonize very naturally. The first effect of such an apparition would naturally to be prostrate them all; but his companions, not being held in this position by any direct address to them, would naturally arise after the first shock was over, and fleeing to a safe distance, there stand gazing, in mute terror, upon the glory which enveloped their leader. This supposition is confirmed by the fact that Paul represents the falling to the earth as occurring before the voice was heard, while their standing speechless is connected by Luke with the close of the conversation. This supposition helps to account for a well-known verbal discrepancy between these two accounts. Luke says they heard the voice; Paul says “ they heard not the voice of him that spoke to me.” The discrepancy arises from the ambiguous use of the verb hear. There is nothing more common, among all nations, than for one who is listening to a speaker, but, either from his own confusion or the indistinctness of the speaker’s articulation, can only catch an occasional word, to exclaim “ I don’t hear you;” although the sound of the voice reaches him continually. It is in this sense of the word hear, that the companions of Saul, in the confusion of their effort to escape from the scene, failed to hear the voice. They heard the sound, but did not understand the words. Acts 9:8-9. When the vision disappeared, Saul promptly obeyed the commandment given him. (8) “And Saul was raised from the earth, but when his eyes were opened he saw no one, and they led him by the hand, and brought him into Damascus. (9) And he was there three days without seeing, and did neither eat nor drink.” The physical effect of the intense light into which he had gazed upon his eyesight was not more painful than the moral effect of the whole scene upon his conscience. The former made him blind; the latter filled him with remorse. To this feeling alone can we attribute his total abstinence from food and drink. The awful crime of fighting murderously against God and Christ was pressing upon his soul, and as yet he knew not what to do that he might obtain pardon. His Jewish education, if not his natural instinct, prompted him to pray, and this he was doing with all fervor; but the hands he lifted up were stained with blood— the blood of martyrs; and how could he hope to be heard? No penitent ever had greater cause for sorrow, or wept more bitterly than he. Acts 9:10-12. While this scene of anguish was transpiring in the presence of the astonished Jews who surrounded Saul, the Lord was not unmindful of the promise he had made him. As he had sent him to Damascus to learn what to do, he provides him with a teacher. (10) “Now there was a certain disciple in Damascus, named Ananias. And the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord. (11) And the Lord said to him, Arise, and go upon the street called Straight, and inquire in the house of Judas, for one named Saul of Tarsus. For behold, he is praying, (12) and has seen in a vision a named named Ananias coming in and putting his hand upon him that he might receive his sight.” It will be observed, that, in these directions, the Lord does not tell Ananias what to tell Saul to do. This omission only proves that Ananias already knew perfectly what such a person should be told to do, and corresponds with the fact that the things in which he was to be instructed were “ the things appointed for him to do.” It is well to pause for a moment here, and inquire what progress has been made toward the conversion of Saul, and by what means the progress made has been effected. That he is now a believer, it is impossible for any man who has followed the narrative intelligibly to doubt. That he is also a penitent is equally certain. But the Holy Spirit— by whose direct agency alone, it is taught by man, a man can be brought to faith and repentance— has not yet been imparted to him, nor does he receive it till after the appearance of Ananias. Such an agency of the Spirit, then, is not necessary to faith and repentance. Moreover, as we have already observed, the only influence yet brought to bear upon him was that of the words of Jesus, proved to be of divine authority by the miraculous vision.

He was convinced, then, by the same means that the eunuch and the three thousand on Pentecost had been, by the word of the Lord miraculously attested. His case differs from both of those, in that the Lord himself was his preacher, instead of an inspired man; and from that of the eunuch, in that the miraculous attestation was a physical display in his case, and the fulfillment of prophesy in the eunuch’s. The nature of the influences was the same in them all. Saul is now a believer, and a penitent believer; but he is not yet justified. The theory, therefore, drawn from his own words in the epistle to the Romans, that a man is justified by faith only, the moment he believes, is proved false by Paul’s own experience. He says, “ Being justified by faith, we have peace with God.” But he had faith for three days before he was justified, or obtained peace with God. Interpreting his words, then, by his experience, we conclude that men are justified, not by faith only, nor the moment they believe, but when they are led by faith, as he was, to do what is appointed for penitent believers to do. There is another fact in the case worthy of notice just here. There is some such necessity for the co-operation of a fellow man, in order to one’s conversion, that, although the Lord himself has appeared to Saul, and conversed with him, he can not find peace of mind, though he weeps and groans and prays for three days and nights, until Ananias comes to him. In this particular, also his case is like that of the eunuch, whose conversion could not be effected, though an angel had been sent from heaven, and the Spirit had operated miraculously, until the man Philip took his seat in the chariot. The necessity, in his case, differs from that of the eunuch, in that he needed not the man to preach Jesus to him; for this had already been done by Jesus himself. But there was something to be done before he obtained pardon, which a man must do; and the sequel will show what that something is. In the mean time, let it be observed, that all these pretended conversions of the present day, which are completely effected while the subject is in his bed at night, or alone in the grove, or praying in some solitary place, lack this something of being scriptural conversions. No man was so converted in the days of the apostles. Acts 9:13-16. Ananias had already heard of Saul, doubtless through fugitive brethren from Jerusalem, and such was the horror which his name inspired, that he was reluctant to approach him, even when commanded by the Lord to do so. (13) “Then Ananias answered, Lord, I have heard from many concerning this man, how much evil he has done to thy saints who are in Jerusalem, (14) and here he has authority from the high priests to bind all who call on thy name. (15) But the Lord said to him, Go; for he is to me a chosen vessel, to bear my name before the Gentiles, and kings, and the children of Israel. (16) For I will show to him how great things he must suffer on account of my name.” Here we have a statement that the Lord had made a special choice of Saul for a certain work, and a prediction that he would suffer in the execution of it. The latter demonstrates the foreknowledge of God concerning human conduct, and the former shows that he makes choice beforehand of suitable individuals to execute his purposes. Acts 9:17-19. The assurance given by the Lord was sufficient to remove his fears. (17) “And Ananias went away and entered into the house, and laid hands upon him, and said, Brother Saul, the Lord, even Jesus who appeared to you in the road in which you came, has sent me that you may receive sight, and be filled with the Holy Spirit. (18) And immediately there fell from his eyes something like scales, and he received sight forthwith, and arose and was immersed; (19) and taking food, he was strengthened.” In laying hands on Saul to restore his eyesight, Ananias imitated the example of Jesus, who wrought similar miracles, at one time by touching the eyes of the blind, and at another by putting clay on them and directing that it be washed away. It is quite common to assume that Ananias also conferred the Holy Spirit upon him, by imposition of hands. But this is neither stated nor implied in the text; nor is there any evidence that any besides the apostles ever exercised the power of imparting the Spirit. The fact that this power is not known to have been exercised by any other than the apostles, establishes a strong presumption that it was not exercised by Ananias. This presumption, in the entire absence of proof to the contrary, would alone be conclusive. We do not forget that Ananias says, “ Jesus has sent me that you may be filled with the Holy Spirit.” This shows that his reception of the Spirit in some way depended upon the presence of Ananias, but does not imply that he received it by imposition of hands. All the other apostles received it direct from heaven, without human agency.

They also received it after they had been immersed; for the fact that Jesus preached the immersion of John, and caused the twelve to administer it under his eye, is proof that they themselves had submitted to it. Moreover, in every other case in the New Testament, with the single exception of Cornelius, the gift of miraculous power followed immersion. These facts furnish a firm basis for the conclusion that Saul’s inspiration was awaiting his immersion; and that it depended upon the visit of Ananias, because he was sent to immerse him that he might receive pardon and be filled with the Holy Spirit. To conclude otherwise would be to make his case an exception to that of all the other apostles in reference to manner of receiving the Spirit, and to nearly all other disciples, including the apostles, in reference to the time of receiving it. The manner in which Ananias proceeded when he reached the house of Judas presents a most remarkable contrast with the course of most Protestant preachers of the present day. Leaving out of view the miraculous restoration of Saul’s eyesight, Ananias was simply sent to a man in a certain house, who had been a persecutor, but now was praying. He had no special directions as to the instruction he shall give the man, but is left to his own previous knowledge of what is proper in such cases. He comes into the house, and finds him prostrate upon the floor, almost exhausted from want of food and drink, which his wretchedness makes him refuse; and he is still praying in great agony. No man of this generation can hesitate as to the course one of our modern preachers would pursue in such a case. He would at once urge him to pray on, and quote to him many passages of Scripture in reference to the answer of prayer.

He would tell him to believe in the Lord Jesus, and that the moment he would cast his soul entirely upon him he would be relieved. He would pray with him.

Long and fervently would he call upon God to have mercy on the waiting sinner, and send down the Holy Ghost to speak peace to his troubled soul. If these efforts did not bring relief, other brethren and sisters would be called in, and their prayers united with those of the preacher. Pathetic hymns would alternate with zealous prayers and warm exhortations, until both the mourner and his comforters were exhausted, the latter every moment expecting to hear from their wretched victim a shout of joy, as the touch of God would roll away the burden from his soul. If all the efforts failed, the man would go mourning over his still unpardoned sins, perhaps for the remainder of his life. Fortunate would it be for him, if the terrible conclusion that all religion is but hypocrisy, or that he himself is an inevitable reprobate, did not take possession of his soul. This picture is not overdrawn; for my readers can testify that far deeper colors could be spread over it, by copying accurately from many thousands of cases which have occurred in popular “ revivals.” Such is the baleful influence of this gross departure from the word of God, that men who are under its influence are constantly denouncing as heretics those who venture to follow the example of Ananias. He finds the man to whom he is sent, praying to the Lord Jesus; but, instead of commanding him to pray on, and praying with him, he says to him, “ Why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord.” There are many Churches at present day, professing to derive their creeds from the Bible, whose clergy dare not follow this example, upon pain of excommunications. Engaged in a public debate, a few years since, with a Doctor of Divinity of a numerous and powerful party, I determined to apply to him a test which had been employed before by some of my brethren, and charged that he dare not, as he valued his ministerial position, and even his membership in the Church, give to mourners seeking salvation the answers given by inspired men, in the very words, which they employed. He interrupted me, by asking if I intended to insinuate that he would not preach what he believed to be the truth. I replied, that I had no disposition to question his honesty, but that I was stating a startling fact, which ought to be made to ring in the ears of the people.

I then told the audience I would put my statement to a test at once, and turning to the Doctor, I said: “ Sir, if you had a number of mourners before you, as Peter had on Pentecost, pierced to the heart with a sense of guilt, and exclaiming, What shall we do? would you dare to say to them, ‘Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit?’ Or, if you were called into a private house, like Ananias, to see man fasting and weeping and praying, would you dare to say to him, ‘Why do you tarry? Arise, and be baptized, and wash away your sins, calling on the name of the Lord?’ I pause for a reply.” I stood waiting, and the immense audience held their breath, until the silence became painful; but the Doctor hung his head and answered not one word.It is high time that the people were won back from such delusions, and made to feel the necessity of following the word of God. Ananias was guided by the apostolic commission. Seeing there were three conditions of pardon, faith, repentance, and immersion, and that Saul had already complied with the first two, he does not tantalize him by telling him to believe or urging him to repent, but commands him to do the one thing which he had not yet done, “ Arise, and be immersed.” He instantly obeyed; and then, for the first time since he saw the vision by the way, he was sufficiently composed to take food and drink. “ Taking food, he was strengthened.” Like the eunuch, it was after he came up out of the water that he rejoiced. His composure and peace of mind, after being immersed, was the proper result of intelligent obedience in that institution. If he had not already learned its design, by what he knew of apostolic preaching, the words of Ananias conveyed it without ambiguity. To a sinner mourning over his guilt, seeking pardon, and knowing that the Lord alone could forgive sins, the command to be immersed and wash away his sins could convey but one idea, that, upon the washing of water over the body in immersion, the Lord would remove his sins by forgiving them. That such was the idea intended in the metaphorical expression, “ wash away,” would need no argument, if it had not suited the theories of modern sectaries to call it in question. It is a common assumption that Saul’s sins had been really forgiven before his immersion, and Ananias required him only to formally wash them away. But this is a mere combination of words to hide the absence of an idea.

How can a man formally do a thing which has already been really done, unless it be by going through a form which is empty and deceptive? If Saul’s sins were already washed away, then he did not wash them away in immersion, and the language of Ananias was deceptive. But it is an indisputable fact, that at the time Ananias gave him this command he was still unhappy, and, therefore, unforgiven. Immediately after he was immersed, he was happy; and the change took place in the mean time, which connects it with his immersion. In precise accordance, therefore, with the commission, with Peter’s answer on Pentecost, and with the eunuch’s experience, his sins were forgiven when he was immersed. These individual cases of conversion are of great value to one studying the plan of salvation, because they present more in detail the entire process that can be done in describing the conversion of a multitude. We now have before us two such, and will have a third in the tenth chapter, when we will find it profitable to institute a close comparison between them. Acts 9:19-22. No sooner had Saul obeyed the gospel and obtained pardon, then he began to devote all his energies to building up what he had sought to destroy. (19) “Then Saul was some days with the disciples in Damascus, (20) and immediately he preached Christ in the synagogues, that this is the Son of God. (21) And all who heard him were astonished, and said, Is not this he who destroyed those in Jerusalem who called upon this name, and came hither for this purpose, that he might take them bound to the high priests? (22) But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this is the Christ.” The one great gospel proposition, that Jesus is the Christ and the Son of God, the belief of which had wrought in him all the wondrous change on the road to Damascus is now his constant theme. The synagogues being for a time open to him, and the curiosity of the people intensely exited, in reference to his change of conduct, it is probable that he had more ready access to the unbelieving Jews in Damascus than had been enjoyed by those who preceded him. Whatever opponents he encountered, were “ confounded” by the proofs he presented. In addition to proofs employed by the other apostles and teachers, Saul stood up in the synagogues as a new and independent witness of the resurrection, and glorification of Jesus. He had seen him alive, and arrayed in divine glory. He had conversed with him face to face. If any man doubted the truth of his statements in reference to the vision, his traveling companions, who saw the same light, and heard the same voice, could testify with him. If any man, still incredulous, ventured the supposition that all of them were deceived by an optical illusion, or by some human trickster, the actual blindness which remained after the vision had passed away, and was witnessed by both believers and unbelievers, proved, indisputably, that it was a reality. No illusion or deception could have produced this effect.

If it were suspected that Saul and his companions had made up the story, in order to deceive, the suspicion was silenced by the fact that the blindness was real, and could not be feigned. Whether, therefore, they regarded him as honest and dishonest, such was the combination of facts that they could not find an excuse for doubting his testimony. No wonder that he “confounded the Jews who dwelt in Damascus.” Such was the force of Saul’s testimony, as it was addressed to his cotemporaries in Damascus. To others, not eye-witnesses of his career, and to men of subsequent generations, it stands thus: If the vision which he claimed to have witnessed was a reality, then Jesus is the Christ, and his religion is divine. But if it was not a reality, then Saul was deceived, or was himself a deceiver. His blindness precludes the supposition that he could have been deceived. Was he, then, a deceiver? His whole subsequent career declares that he was not.

All the motives, in reference to both time and eternity, which can prompt men to deception, were arrayed against the course he was pursuing. His reputation among men, his hopes of wealth and power, his love of friendship, and his personal safety, all demanded that he should adhere to his former religious position. In making the change, he sacrificed them all, and, if he was practicing deception, he exposed himself, also, to whatever punishment he might suppose the wicked to incur in eternity. It is possible to believe that a man might, through miscalculation as to the immediate results, begin to practice a deception which would involve such consequences; but it is entirely incredible that he should continue to do after his mistake was discovered, and persist in it through a long life of unparalleled sufferings. It is incredible, therefore, that Saul was a deceiver. And, as he was neither deceived himself, nor a deceiver of others, his vision must have been a reality, and Jesus is the Christ. There is no way to evade the force of this argument, except by denying Luke’s account of Saul’s career, after his supposed conversion. But this would be to deny to Luke even the ordinary credibility attached to ancient history; for the argument depends not upon miracles, but upon the ordinary events of Saul’s life, which are in themselves most credible. Supposing this much to be granted, as a basis for the argument (and it is granted by all who are acquainted with history,) the proof of the Messiahship of Jesus from the conversion of Saul is perfectly conclusive. Acts 9:23-25. Saul now begins to see enacted in Damascus scenes similar to those in which he had played a part in Jerusalem; but his own position is reversed. He begins to experience, in his turn, the ill-treatment which he had heaped upon others. (23) “Now when many days were fulfilled, the Jews determined to kill him; (24) but their plot was known to Saul; and they watched the gates, day and night, that they might kill him. (25) Then the disciples took him by night, and let him down through the wall in a basket.” The Jews were not alone in this plot. Dwelling as strangers in a foreign city, they would hardly have ventured upon so murderous an undertaking without the connivance of the authorities. Paul himself informs us that the governor of the city lent them his active co-operation. He says: “ In Damascus, the governor under Aretas, the king, kept watch over the city with a garrison, desiring to apprehend me.” From the same passage in Second Corinthians, we learn that it was through a window in the wall that he was let down.

Even to the present day there are houses in Damascus built against the wall, with the upper stories projecting beyond the top of the wall, and containing windows which would answer admirably for such a mode of escape. The observations of modern travelers are constantly bringing to light topographical facts which accord most happily with the inspired narrative. Another such is the fact that there is yet a street in Damascus running in a straight line from the eastern gate for about a mile, to the palace of the Pasha, which can be no other than “ the street called Straight,” on which Judas lived, and where Ananias found Saul. It was three years from the time of his conversion that Saul made this escape from Damascus. The whole of this period had not been spent in that city, but he had made a preaching tour into Arabia, and returned to Damascus. This we learn from his own pen: “ I conferred not with flesh and blood, neither went I up to Jerusalem to them who were apostles before me; but I went into Arabia, and returned again into Damascus. Then, after three years, I went up to Jerusalem to see Peter.” It is quite probable that some excitement attendant upon his preaching in other parts of the dominions of King Aretas had some influence in securing the ready co-operation of the Arabian governor with the Jews, in trying to take his life. Acts 9:26-27. The mortification of Saul as being compelled to thus escape from Damascus was remembered for many years, to be mentioned when he would “ glory in the things which concerned his infirmities.” He had not yet seen any of those who were apostles before him since he left them in Jerusalem to go on his murderous mission to Damascus. He turns his steps in that direction, resolved to go up and see Peter. We will not attempt to depict the probable emotions of the now devout apostle, as the walls of Jerusalem and the towering height of the temple came once more into view. As he approached the gate of the city, he passed by the spot where Stephen was stoned, and where he himself had stood, “ consenting to his death.” He was about to meet again, on the streets, and in the synagogues, his old allies whom he had deserted, and the disciples whom he had persecuted. The tumult of emotions which the scenes about him must have excited, we leave to the imagination of the reader, and pages of more voluminous writers.

We know the reception which awaited him both from friends and foes. (26) “And when he arrived in Jerusalem, he attempted to join himself to the disciples, but they were all afraid of him, not believing that he was a disciple. (27) But Barnabas took him and brought him to the apostles, and related to them how he had seen the Lord in the way, and that he had spoken to him, and how he had spoken boldly in Damascus in the name of Jesus.” This ignorance of the brethren in reference to the events of the past three years in Damascus is somewhat surprising; but it only proves that they had no rapid means of communication with the brethren in that city. It is not probable that Barnabas had any means of information not enjoyed by the other brethren. Doubtless he obtained this information from Saul’s own lips, either because he was prompted to do so by the generous impulses of his own heart, or because Saul, having some knowledge of his generosity, sought him out as the one most likely to give him a candid hearing. In either case, it would not be difficult for him to credit the unvarnished story, told, as it must have been, with an earnestness and pathos which no impostor could assume. When Barnabas was once convinced, it was easy for him to convince the apostles; and the warm sympathy which he manifested for Saul was the beginning of a friendship between them which was fruitful in blessing to the Church and to the world. Acts 9:28-29. Though the brethren, even at the solicitation of Barnabas, may have received him with some misgivings, the course he pursued soon won their confidence. (28) “And he was with them coming in and going out in Jerusalem, (29) and spoke boldly in the name of the Lord Jesus, and disputed against the Hellenists; but they undertook to kill him.” During his three years’ absence from Jerusalem, the persecution of which Saul had been the leader had so far abated that the Hellenists were once more willing to debate the points at issue. But they found in their new opponent one equally invincible with Stephen, and, in the madness of defeat, resolved that Stephen’s fate should be his. Acts 9:30. In this emergency, the brethren found opportunity to make amends for the suspicion with which they had at first regarded him. (30) “And when the brethren knew this, they took him down to Cæsarea, and sent him forth to Tarsus.” We learn, from Paul’s own account of this movement, that it was not controlled by his own judgment, nor entirely by that of the brethren. While praying in the temple, he fell into a trance, in which the Lord appeared to him, and said, “ Make haste, and get quickly out of Jerusalem; for they will not receive your testimony concerning me.” Saul had, himself, come to a very different conclusion. Notwithstanding the murderous disposition of his opponents, he still believed that his labors among them would prove successful. He argued upon the supposition that his former position as a persecutor, like them, would now give peculiar weight, with them, to his testimony and arguments; and he ventured to urge this consideration upon the attention of the Lord: “ Lord, they know that I am imprisoned and beat in every synagogue those who believe on thee; and when the blood of Stephen thy witness was shed, I was myself standing by and consenting to his death, and keeping the raiment of those who slew him.” But he had erred in overlooking the peculiar odium attached to the character of one who could be styled a deserter, inclining men to listen more favorably to an habitual opponent than to him. The Lord did not argue the case with him, but peremptorily commanded him, “ Depart; for I will send you far hence to the Gentiles.” The fears of the brethren were confirmed by this decision of the Lord, and they promptly sent him to a place of safety. After reaching Cæsarea, a short voyage on the Mediterranean and up the Cyndus brought him to Tarsus, the home of his childhood, and perhaps of his earlier manhood. He returns to his aged parents and the friends of his childhood, a fugitive from two great cities, and a deserter from the strictest sect in which he had been educated; but he comes to bring them glad tidings of great joy. He disappears, at this point from the pages of Luke; but he does not retire into inactivity. His own pen fills up the blank that is left there by the historian. He says that he went “ into the regions of Syria and Cilicia, and was unknown by face to the Churches in Judea who were in Christ; but they heard only that he who once persecuted us is now preaching the faith which he once destroyed. And they glorified God in me.” Not long after this we find mention of brethren in Syria and Cilicia, which renders it probable that his labors that were attended with his usual success.

We have reason also to believe that he encountered, during this interval, a portion of the sufferings enumerated in the eleventh chapter of Second Corinthians; such as the five times that he received from the Jews forty stripes save one, the three shipwrecks, and the night and the day that he spent in the deep. We can not refer them to a later period; for, from this interval to the time of writing that epistle, we have a continuous history of his life, in which they do not occur. We now part company with Saul for a time, and while he is performing labors, and enduring afflictions, the full detail of which we will never learn till we meet him in eternity, we turn with our inspired guide, to contemplate some instructive scenes in the labors of the Apostle Peter. Acts 9:31. Preparatory to this transition in the narrative, the historian glances rapidly over the territory to which we are about to be introduced, stating the condition of things immediately after Saul’s departure for Tarsus. (31) “Then the Churches had peach throughout all Judea and Galilee, and Samaria; and being edified, and walking in the fear of the Lord, and the consolation of the Holy Spirit, they were multiplied.” Thus times of peace and quiet were seen to be propitious to a cause which had sprung up amid strife and opposition, showing that it was not the obstinacy of human passion, but the legitimate working of unchangeable truth, which had brought it into being. According to the philosophy which Gamaliel had urged in the Sanhedrim, its claim to a divine origin was now vindicated. Acts 9:32-35. We have just seen Saul sent “ far hence to the Gentiles;” but as yet we have no account of the admission of uncircumcised Gentiles into the Church; it is time that this account should be before us, and Luke proceeds to give it. He approaches the subject by relating the circumstances which led Peter, who was the chosen instrument for opening the gates of the kingdom to the Gentiles, into the city of Joppa, where the messengers of Cornelius found him. We parted company with this apostle on his return with John from the visit to Samaria. We meet him again, engaged in active labor through the rural districts of his native country. (32) “Now it came to pass that Peter, passing through all quarters, came down also to the saints who dwelt at Lydda. (33) And he found there a certain man named Æneas, who had kept his bed eight years, and was paralyzed. (34) And Peter said to him, Æneas, Jesus the Christ heals you. Arise, and make your bed.

And he arose immediately. (35) And all who dwelt at Lydda and Saron saw him and turned to the Lord.” The long continuance of painful disease makes the afflicted individual well known to a large circle of neighbors, and fixes their attention upon the disease itself as one difficult to cure. Hence, the effect upon this community of the cure of Æneas, like that of the lame man at the Beautiful gate of the temple, was decisive and almost universal. It was a demonstration of divine power in Jesus the Christ, whom Peter had declared the agent of the cure, which the honest people of Lydda and Saron could not gainsay, and therefore they had no honest alternative but to yield to his claims. Acts 9:36-42. From the midst of these happy and peaceful triumphs of the truth, Peter was suddenly called away to Joppa. The circumstances which led to this event are this related to Luke: (36) “Now, in Joppa, there was a certain disciple named Tabitha, which, translated, is Dorcas. This woman was full of good works and alms which she did. (37) And it came to pass, in those days, that she took sick and died. They washed her, and laid her in an upper room. (38) And Lydda being near to Joppa, the disciples, hearing that Peter was in that place, sent two men to him, entreating him not to delay to come to them. (39) Then Peter arose and went with them. When he arrived, they led him up into the upper room, and all the widows stood by him, weeping, and showing the tunics and mantles which Dorcas made while she was with them. (40) But Peter put them all out, and kneeled down and prayed: and, turning to the body, he said, Tabitha, arise.

She opened her eyes; and, seeing Peter, she sat up. (41) Giving her his hand, he caused her to stand up; and, having called the saints and widows, he presented her alive. (42) It became known throughout all Joppa, and many believed in the Lord.”Nothing could be more graphic and simple than this narration, or more touching than the incident itself. Amid the array of solemn and stately events which are moving before us, it is dropped in, like a flower in the forest.

It opens a vista through the larger events of history, and lets in light upon the social sorrows of the early saints, awakening a closer sympathy between our hearts and theirs. We see here enacted among them scenes with which we are familiar, when one who has been noted for good works sickens and dies: the same anxiety felt by all; the same desire for the presence of him who had been their religious counselor; the same company of weeping sisters, and brethren standing by in mournful silence. As each good deed of the departed is recounted by some sobbing voice, and the garments “ which she made while she was with us,” to clothe the poor, are held up to view, how the eyes gush! how the heart swells! These are sacred hours. The labors of a whole life of piety are pouring their rich influence, unresisted, into softened hearts. How blessed are the dead who die in the Lord!

They rest from their labors, but their works do follow them, still working while they are at rest. When Peter came into the company of weeping disciples, he seems to stand once more beside his master, as once he and all who were with him wept with Mary and Martha over the tomb of Lazarus.

But he remembers that his compassionate master is now in heaven. With deep solemnity, he motions the mourners all aside. He is left alone with the dead, and the company without have hushed their sobs into silent suspense. He kneels down and prays. How the heart turns to God beside the bed of death! How fervent our prayers are then! The prayer of faith is heard. The eyes of the dead are opened, and the faith and hope which glowed in them ere they were closed are in them now.

She sees the loved apostle, and rises to a sitting posture. He takes her by the hand, raises her to the feet, and calls in her friends. Who can describe the scene, when brothers and sisters in the flesh and in the Lord, wild with conflicting emotions, rushed in to greet the loved one recovered from the dead! And if that is indescribable, what shall we say or think of that scene when all the sainted dead shall rise in glory, and greet each there on the shores of life? May Christ our Savior help us to that day! We have no Peter now, to wake up our sleeping sisters, and give them back to us; but we do not regret it, for we remember that Dorcas had to die again, and we would not wish to weep again, as we have wept over the dying bed, and the fresh sods of the silent grave. We would rather let them sleep on in the arms of Jesus, till both we and they shall rise to die no more. Acts 9:43. Peter was engaged, at this time, in general evangelizing among the Jews, adapting his stay at a given point, and his change of place, to the exigencies of the cause. The restoration of Dorcas, doubtless, opened a wide field for usefulness in the surrounding community, (43) “and he tarried many days in Joppa, with one Simon, a tanner.” Here the historian leaves him for awhile, and introduces us to the circumstances which removed him from this to another field of labor.

“ACTS OF THE "

Chapter Nine IN THIS CHAPTER

1. To study the conversion of Saul, comparing Luke’s account in this chapter with Saul’s own words recorded later on in chapters 22 and 26

2. To note two miracles by Peter, and the affect they had on many people who heard about them

SUMMARY Not content with persecuting Christians in Jerusalem, Saul received permission from the high priest to seek out those of the Way in Damascus and bring them bound to Jerusalem. It was near Damascus that Saul was blinded by a vision of the risen Jesus. Told to go into Damascus for further instructions, Saul was led blind into the city where he waited for three days, neither eating nor drinking (Acts 9:1-9).

The Lord then appeared to a disciple named Ananias and sent him to restore Saul’s sight and tell him what he would do as a chosen vessel for Christ. With his sight restored, Saul was baptized and resumed eating. For some days Saul remained in Damascus and began immediately preaching in the synagogues that Jesus was the Christ, the Son of God, to the amazement of those who knew that he had come to the city to arrest Christians (Acts 9:10-19).

After many days had passed (during which Saul apparently spent about 3 years in Arabia, cf. Galatians 1:17-18), Saul barely escaped a plot to kill him by the Jews in Damascus (cf. 2 Corinthians 11:32-33). He went to Jerusalem where after Barnabas spoke in his behalf he was accepted by the brethren. Another plot by the Jews to kill Saul prompted the brethren to bring him to Caesarea and send him on to Tarsus. The churches in Judea, Galilee, and Samaria then enjoyed peace and grew as they walked in the fear of the Lord and the comfort of the Holy Spirit (Acts 9:20-31).

Luke then records two miracles performed by Peter. The first in Lydda, where Peter healed Aeneas, a man paralyzed and bedridden for eight years. This led many in Lydda and Sharon to turn to the Lord. In nearby Joppa, a disciple named Tabitha (Dorcas) became sick and died. Having heard that Peter was in Lydda, the disciples sent for him to come without delay. Peter raised Tabitha from the dead, leading many people in Joppa to believe on the Lord. Peter then remained in Joppa for many days, staying with Simon, a tanner (Acts 9:32-43).

OUTLINE I. OF SAUL (Acts 9:1-31) A. THE ON THE ROAD (Acts 9:1-9)1. Saul granted authority by the high priest a. While aggressive in persecuting disciples of the Lord b. With letters to the synagogues in Damascus c. To find those of “the Way” and bring them bound to Jerusalem 2. The Lord’s appearance on the road to Damascus a. Approaching Damascus, suddenly a light from heaven shone around him b. Falling to the ground, he hears a voice: “Saul, Saul, why are you persecuting Me?” c. When he asks, “Who are you, Lord?”, he is told:

1. “I am Jesus, whom you are persecuting.”
2. “It is hard for you to kick against the goads.” d. When asked what to, he is told:
3. “Arise, go into the city.”
4. “You will be told what you must do.” e. His companions stand speechless, hearing a voice but seeing no one

3. Saul’s arrival in Damascus a. Getting up, he sees no one b. His companions lead him by the hand into the city c. There he waits for three days, without sight, neither eating or drinking

B. THE ARRIVAL OF ANANIAS (Acts 9:9-19)1. The Lord appears in a vision to Ananias, a disciple in Damascus a. Instructed to go to house of Judas on the street called Straight

1. Where Saul is praying and has seen a vision in which Ananias restores his sight
2. Ananias is reluctant, knowing of Saul’s persecution of the saints b. Ananias is commanded to go, for Saul is a chosen vessel
3. Who will bear the Lord’s name before Gentiles, kings, and the children of Israel
4. Who will be shown how many things he must suffer for His name’s sake

2. Ananias goes to Saul a. Laying hands on Saul as he explains his purpose in coming

1. That Saul might receive his sight
2. And be filled with the Holy Spirit b. Saul’s sight is immediately restored, and is baptized c. He resumes eating and spends some days with the disciples

C. THE IN (Acts 9:20-25)1. Saul immediately preaches Christ as the Son of God in the synagogues a. To the amazement of all who heard and knew his background

1. How he destroyed those in Jerusalem who called on His name
2. How he came to Damascus to bring them bound to the chief priests b. He increases in strength
3. Confounding the Jews who dwelt in Damascus
4. Proving that Jesus is the Christ

2. Saul is forced to leave Damascus a. After many days, the Jews plot to kill him b. When the plot is revealed, they watch the gates day and night to kill him c. The disciples help Saul escape at night by letting him over a wall in a basket

D. THE VISIT TO (Acts 9:26-31)1. Saul joins himself to the disciples a. Though at first they were afraid and did not believe him b. Barnabas brought him to the apostles and told them:

1. How he had seen the Lord on the road, who spoke to him
2. Of his bold preaching in Damascus c. Saul is accepted and circulates freely among the disciples in Jerusalem

2. Saul is forced to leave Jerusalem a. He speaks boldly in the name of the Lord Jesus

1. Disputing against the Hellenists
2. Who attempt to kill him b. The brethren learn of the attempt to kill Saul
3. They bring him down to Caesarea
4. They send him to Tarsus

II. OF PETER (Acts 9:32-43) A. THE HEALING OF AENEAS (Acts 9:32-35)1. Peter comes to the saints in Lydda 2. He meets Aeneas, paralyzed and bedridden for eight years 3. Peter tells him that Jesus Christ heals him, and he arose immediately 4. All who dwelt at Lydda and Sharon saw him and turned to the Lord

B. THE RAISING OF DORCAS (Acts 9:36-43)1. At Joppa, a certain disciple named Tabitha (Dorcas) dies a. A woman full of good works and charitable deeds b. Her body was washed and laid in an upper room c. Two men were sent to Peter in nearby Lydda 2. Peter raises Dorcas from the dead a. He is brought to the upper room, where weeping widows showed garments by Dorcas b. Sending the widows out, Peter kneels down and prays c. Telling her “Tabitha, arise”, she opened her eyes and sat up d. Peter presents her alive to the saints and widows e. As it became known throughout Joppa, many believed on the Lord 3. Peter remains in Joppa with Simon, a tanner

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Conversion of Saul (Acts 9:1-31)

• Miracles of Peter (Acts 9:32-43)

2. What was Saul doing when he went to the high priest? (Acts 9:1)- Breathing threats and murder against the disciples of the Lord

3. What did Saul get from the high priest? (Acts 9:2)- Letters to the synagogues of Damascus, authorizing him to arrest and bring those of “The Way” to Jerusalem

4. As Saul came near Damascus, what happened? What did he hear? (Acts 9:3-4)- Suddenly a light shone around him from heaven

• Falling down, he heard a voice saying, “Saul, Saul, why are you persecuting Me?”

5. When he asked “Who are You, Lord?”, what was he told? (Acts 9:5)- “I am Jesus, whom you are persecuting.”

6. What did Jesus tell Saul to do? (Acts 9:6)- To go to the city, where he would be told what to do

7. How did the men with him respond to what was happening? (Acts 9:7)- They stood speechless, hearing a voice but seeing no one

8. How was Saul led into the city? What did he do for three days? (Acts 9:8-9)- By the hand, for he was blind when he arose from the ground

• He did not eat or drink, and remained without sight

9. To whom did the Lord appear in a vision? (Acts 9:10)- A disciple at Damascus named Ananias

10. What did Jesus tell him to do? (Acts 9:11)- To go to the street called Straight

• To inquire at the house of Judas for one called Saul

11. What had Saul been doing during this time? What had he seen in a vision? (Acts 9:11-12)- Praying; a man named Ananias laying hands on him that he might receive his sight

12. Why was Ananias hesitant to go? (Acts 9:13-14)- He had heard what Saul had done to the saints in Jerusalem, and why he had come to Damascus

13. What did the Lord say about Saul to reassure Ananias to go to him? (Acts 9:15-16)- Saul is His chosen vessel to bear His name before Gentiles, kings, and the children of Israel

• He will be shown how many things he must suffer for the Lord’s sake

14. When Ananias laid his hands on Saul, what did he say as to why the Lord sent him? (Acts 9:17)- That Saul might receive his sight

• That Saul might be filled with the Holy Spirit

15. What happened immediately thereafter? (Acts 9:18)- Something like scales fell from his eyes and his sight returned

• He arose and was baptized
• He was strengthened when he ate

16. What did Saul then do? (Acts 9:19-20)- He received food and was strengthened

• He spent some days with the disciples at Damascus
• He immediately began preaching in the synagogues Christ as the Son of God

17. What was the reaction of those who heard him? (Acts 9:21)- They were amazed, for they knew what he had done in Jerusalem and why he came to Damascus

18. As Saul increased in strength, what did he do? (Acts 9:22)- He confounded the Jews in Damascus, proving that Jesus was the Christ

19. After many days had passed, who plotted to kill Saul? How did he escape? (Acts 9:23-25)- The Jews, who watched the gates day and night

• The disciples let him down through the wall in a large basket

20. When Saul came to Jerusalem, what did he try to do? What was the reaction? (Acts 9:26)- To join the disciples; they were afraid of him, for they did not believe he was a disciple

21. Who brought him before the apostles? What did he tell them about Saul? (Acts 9:27)- Barnabas; how Saul had seen the Lord who spoke to him, and how Saul preached boldly at Damascus in the name of Jesus

22. What was Saul then permitted to do? (Acts 9:28)- To be with the disciples, coming in and going out

23. What did Saul do while at Jerusalem? What then happened? (Acts 9:29-30)- He spoke boldly in the name of the Lord Jesus and disputed with the Hellenists

• An attempt was made to kill him, but the brethren took him to Caesarea and sent him on to Tarsus

24. What was the condition of the churches in Judea, Galilee, and Samaria at that time? (Acts 9:31)- They had peace and were edified

• Walking in the fear of the Lord and the comfort of the Holy Spirit, they were multiplied

25. Where did Peter go and what did he find there? (Acts 9:32-33)- He went to Lydda where he found Aeneas, paralyzed and bedridden for eight years

26. What did Peter do and what was the result? (Acts 9:34-35)- He healed him in the name of Jesus, all in Lydda and Sharon turned to the Lord

27. Who died at Joppa, and what did the disciples there do? (Acts 9:36-38)- A disciple named Tabitha (Dorcas), a woman full of good works and charitable deeds

• They washed her body, laid her in an upper room, and sent two men for Peter

28. When Peter arrived, what did he see and what did he do? (Acts 9:39-41)- Widows weeping in the upper room, showing the garments Dorcas made

• He sent the widows out, knelt and prayed, and then said “Tabitha, arise”
• After she opened her eyes and sat up, Peter called the saints and widows back into the room and presented her alive

29. What happened when this became known throughout all Joppa? (Acts 9:42)- Many believed on the Lord

30. What did Peter then do? (Acts 9:43)- Stayed in Joppa for many days with Simon, a tanner

Verse 1 This chapter reveals the conversion of Saul of Tarsus, the mighty persecutor (Acts 9:1-19), Paul’s first ministry at Damascus, ending in the Jewish plot to kill him (Acts 9:20-25), his journey to Jerusalem and departure for Tarsus (Acts 9:26-30), a brief summary of the continued prosperity of the church (Acts 9:31), and the account of two miracles by Peter, (a) the healing of Aeneas at Lydda (Acts 9:32-35) and (b) the raising of Dorcas from the dead (Acts 9:36-43). There are a number of interlocking patterns in the book of Acts, one of these being seen in Luke’s relating one after another various remarkable examples of individual conversions to Christianity, and another being related to the name “Christian,” as it came to be the accepted designation of the members of Christ’s body. Thus: I. The “name bearer” of the sacred name was chosen in Acts 9:15. II. The Gentiles, in the person of Cornelius and others, were formally welcomed into the church in Acts 10, this being prophetically revealed as prerequisite to the giving of the “new name” (Isaiah 62:2). III. At the first great Gentile congregation in Antioch, as revealed in Acts 11:26, the disciples were called “Christians”. For further study of the name “Christian,” see under Acts 11:26. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem. (Acts 9:1-2) Regarding the chronological placement of this event, “Saul’s journey from Jerusalem to Damascus took place not far from that year which saw the death of Tiberius and the accession of Caligula,"[1] that is, in 37 A.D. We are inclined to be a little surprised at the authority exercised by the Jewish hierarchy in so distant a place as Damascus. Of course, the Sanhedrin “claimed over the Jews in foreign cities the same power, in religious questions, which they exercised at Jerusalem."[2] However, it was the death of Tiberius, leading to a loss of Roman control of Damascus during the reigns of Caligula and Claudia, which made it possible for the arrogant Sanhedrin to pursue their goals with such impunity at that particular time. It is not certainly known just who ruled Damascus during that period, but the eclipse of Roman authority for a time is proved by the fact that no coins with the image of Caligula or Claudius have been discovered there, whereas there have been found many with the image of Augustus or Tiberius who preceded them, and many with the images of emperors who succeeded them, thus leaving a gap, viewed by Wiesler as proof that during those two reigns Rome had no authority in Damascus.[3]The synagogues … This indicates a large Jewish population in Damascus. Josephus told how the citizens of Syrian Damascus Came upon the Jews and cut their throats, as being in a narrow place, in number ten thousand, and all of them unarmed, and this in one hour’s time, without anybody to disturb them.[4]Josephus mentioned the same event later, saying that The barbarous slaughterers of our people cut the throats of eighteen thousand Jews, with their wives and children.[5]True to their policy of finding contradictions wherever they can, some have insisted that Josephus “contradicted himself,” apparently overlooking the fact that the latter figure includes the “wives and children.” The point of these numbers is that the Jewish community in Damascus was very large. These massacres took place during the Jewish wars prior to A.D. 70. Any that were of the Way … In Acts, this title of the Christian religion recurs in Acts 19:9 Acts 19:23 Acts 22:4 Acts 24:14 Acts 24:22. This title was explained by Bruce as “a term used by the early Christians to denote their own movement, considered as the way of life or the way of salvation."[6]Threatenings and slaughter … Such an expression would hardly have been used if the persecution had resulted in the death of Stephen alone. There were many slain on account of their faith. [1] E. S. Howson, Life and Letters of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publisher, 1966), p. 68. [2] Ibid., p. 67. [3] Ibid., p. 68. [4] Flavius Josephus, Antiquities and Wars of the Jews, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 703. [5] Ibid., p. 853. [6] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 194. Verse 3 And as he journeyed, it came to pass that he drew nigh unto Damascus: and suddenly there shone round about him a light out of heaven.Calculated by any of the roads that might have been taken to Damascus, the distance was “between 130,150 miles, a journey of something like six days."[7] The time of this approach to Damascus was about noon (Acts 22:6); and from this it seems that Saul was pressing man and beast to the limit of endurance in his haste to execute his fury against the Christians. Wesley thought it probable that “they were traveling on foot”;[8] but Howson pointed out that “we do not know how he traveled.” Wesley’s guess would be supported, it seems, by the fact of Paul’s being “led by the hand” (Acts 22:11), which would appear to have been unnecessary if he had been riding a horse. As Blaiklock noted, “Apart from this one historic incident, Damascus does not again figure in the New Testament."[9] The history of this city is so marvelous, however, that we may be excused if we pause to consider this “oldest city of earth."[10] It was founded before Baalbec and Palmyra and has survived both. Its fame begins with the earliest patriarchs and continues until the present times. This city existed in prehistoric times (Genesis 14:15); David captured the city (2 Samuel 8:5); Paul the apostle was baptized there; and from it he escaped over the wall in a basket; T.E. Lawrence, whose dramatic revolt ended there, described it as “the sheath for his sword”; but “It was the place where Saul, soon to be Paul, drew his sword (that of the gospel), never to sheathe it again."[11]Of particular interest is that “One of the ancient streets, running northeast to southwest through the city, is still named Straight Street,' as in <a href="/bible/parallel/ACT/9/11" class="green-link">Acts 9:11</a>."[12] The fabric damask is derived from the name Damascus, as is also damascene, thus memorializing the skill and ingenuity of the city's craftsmen, who also manufactured the Damascan swords borne by the Crusaders. As Saul of Tarsus approached that ancient city, he little dreamed that it would be the end of his persecutions of Christ and the beginning of his preaching of the gospel. [7] E. M. Blaiklock, Cities of the Old Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 13. [8] John Wesley, New Testament Commentary (Grand Rapids, Michigan: Baker Book House), in loco. [9] E. M. Blaiklock, op. cit., p. 17. [10] E. H. Howson, op. cit., p. 71. [11] E. M. Blaiklock, op. cit., p. 16. [12] New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 288. Verse 4 And he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?From Paul's later references to this event (<a href="/bible/parallel/ACT/22/14" class="green-link">Acts 22:14</a>), it is clear that this was an objective vision in which he not only heard but saw the Lord. Why persecutest thou me? ... In this appears one of the profoundest doctrines of Christianity, namely, that Christ is still upon earth in the person of his followers who compose his spiritual body; and that whatever is done to Christ's church is done to himself! If Paul had not instantly discerned this, he might have said, "Look, Jesus, I have never even met you before this; I have not harmed you; I am only engaged in killing your disciples!" The deductions from the truth in evidence here are far-reaching and comprehensive: What is done to the church is done to Christ. Hatred of the church is hatred of Christ. Persecution of the church is persecution of Christ. Membership in the church is membership "in Christ." Liberality toward the church is the same toward Christ. Neglect of the church is the neglect of Christ. Refusal to belong to the church is a refusal to belong to Christ. Regarding the futility and ineffectiveness of persecution as an instrument of opposing the truth, see my Commentary on Matthew, <a href="/bible/parallel/MAT/5/10" class="green-link">Matthew 5:10-12</a>. Verse 5 And he said, Who art thou, Lord? and he said, I am Jesus whom thou persecutest.Who art thou, Lord? ... This is the great question which must engage the mind of every person who would be saved. Angels bend low over the head of any man who earnestly seeks the answer; for it is who Jesus is and was and ever is that endows his holy religion with relevance and authority for all who ever lived. As Howson declared: This revelation was not merely an inward impression made on the mind of Paul during a trance or ecstasy; but it was the direct perception of the visible presence of Christ.[13]Paul asked, "Have I not seen Christ?" (<a href="/bible/parallel/1CO/9/1" class="green-link">1 Corinthians 9:1</a>); and upon mentioning the appearances to the Twelve, he said, "He was seen last of all by me" (<a href="/bible/parallel/1CO/15/8" class="green-link">1 Corinthians 15:8</a>). Ananias stated that our Lord "appeared to (Paul) in the way" (<a href="/bible/parallel/ACT/9/17" class="green-link">Acts 9:17</a>). Thus the New Testament affirms that this was a genuine appearance of Jesus of Nazareth to Saul of Tarsus. As Bruce said: The more one studies the event, the more one agrees with the eighteenth-century statesman George Lyttleton, that "the conversion and apostleship of Paul alone, duly considered, was of itself a demonstration sufficient to prove Christianity to be a divine revelation."[14][13] J. S. Howson, op. cit., p. 75. [14] F. F. Bruce, op. cit., p. 196. Verse 6 But rise, and enter into the city, and it shall be told thee what thou must do.The question Paul asked of Jesus, saying, "What wilt thou have me to do?" is not given here; but the answer to that question is given, and thus there is no doubt that Paul asked it. Taken together, the question and answer here are among the most significant in the New Testament. Perhaps everyone, at one time or another, has entertained the thought of how wonderful it would be to see the Lord face to face and ask him what to do to be saved. Paul had that privilege here; and what Jesus commanded him to do illuminates all men. The Lord did not ignore the commission he had given his church, nor bypass the preaching of his faithful evangelists on earth, nor pause to give even so important a person as Saul of Tarsus any personal word from heaven on what to do to be saved. Jesus Christ, speaking from the right hand of the Majesty on high, referred the inquiring sinner to the gospel as it would be delivered to him by the faithful preacher Ananias. And when Saul received it, it was the same message Peter had given on Pentecost requiring men to believe, repent and be baptized into Christ. What thou must do ... indicates that whatever message Saul would receive would be neither unessential nor optional, but mandatory. In the sequel to this (<a href="/bible/parallel/ACT/22/16" class="green-link">Acts 22:16</a>) is recorded the ONLY recorded in the New Testament as being to Saul. It reads: And now why tarriest thou? arise, and be baptized, and wash way thy sins, calling on his name (<a href="/bible/parallel/ACT/22/16" class="green-link">Acts 22:16</a>). In the light of these facts, what an incredible folly is the theological nonsense that would make baptism into Christ either optional or unessential for them who would be saved! Must ... This is a big word in the New Testament; and, for an examination of its application in a number of areas, see my Commentary on Matthew, under <a href="/bible/parallel/MAT/18/7" class="green-link">Matthew 18:7</a>. In the passage before us it reveals baptism as one of the "musts" regarding salvation, The familiar heresies setting aside this divine "must" should be rejected. Verse 7 And the men that journeyed with him stood speechless, hearing the voice but beholding no man.Paul's account of this as given in <a href="/bible/parallel/ACT/22/9" class="green-link">Acts 22:9</a> states that his companions "heard not the voice of him that spake to me," and this is sometimes alleged as a contradiction of what is said here; but it should be noted that the word translated "voice" here may also be rendered "sound" (English Revised Version margin), revealing the meaning to be the same as that in <a href="/bible/parallel/JHN/12/29" class="green-link">John 12:29</a>, where it was said that the multitudes hearing the voice out of heaven actually heard nothing but the noise, saying, "It thundered"; whereas, in fact, God had spoken audible and understandable words. Exactly the same phenomenon is referred to in <a href="/bible/parallel/DAN/10/4" class="green-link">Daniel 10:4</a> f, where the account of Daniel's vision by the river Hiddekel, which vision he saw, carrying on a conversation with the angel; but the men with him did not see it. Also, it is evident, as Bruce said, that "Luke may very well mean here that it was Paul's voice that his companions heard, although they could neither see nor hear the person whom he seemed to be addressing."[15]With regard to the other well-known pseudocon based upon the words "stood speechless," as here, contrasted with "When we were all fallen to the earth I heard a voice" (<a href="/bible/parallel/ACT/26/14" class="green-link">Acts 26:14</a>), DeHoff's explanation refutes any allegation that these contradict each other. He wrote: The expression "stood speechless" has no reference to posture. One may stand in doubt, stand firm, stand in fear, stand speechless, or stand in awe while in any position of the body. These "stood speechless" while flat on the earth.[16]Attempts to make a contradiction here are founded upon an ignorance of idiom as used in every language on earth. Regarding the awesome fact that some see and hear what others cannot see and hear, Morrison aptly explained it thus: "Ah, it is not the place that makes the difference; it is the heart. Daniel said, I saw the vision, but the men who were beside me saw it not.’"[17] It was Christ’s purpose not to speak to Saul’s companions, but to speak to Saul; that all-sufficient will was enough to account for the fact of Saul’s hearing though others did not. [15] Ibid., p. 197. [16] George DeHoff, Alleged Contradictions in the Bible (Murfreesboro, Tennessee: George DeHoff Publications, 1970), p. 230. [17] G. H. Morrison, The Wings of the Morning (London: Hodder and Stoughton), p. 147. Verse 8 And Saul arose from the earth; and when his eyes were opened, he saw nothing; and they led him by the hand, and brought him into Damascus. And he was three days without sight, and did neither eat nor drink.That Saul was temporarily blind following the appearance of Christ to him is clear from the fact of their leading him. What a different status came to him as a result of his blindness; and how utterly unlike his projected entry into Damascus was the entry itself. Not as a savage persecutor, but as a helpless blind man, he entered the city where his life would be changed forever. The emotional shock he received is indicated by his not eating anything for three days. Verse 10 Now there was a certain disciple at Damascus named Ananias; and the Lord said unto him in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go to the street which is called Straight and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth; and he hath seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.These verses describe what was taking place while Saul was in the state described in Acts 9:9. Jesus had told Saul that it would be told him what he must do, but he did not say when Saul would receive that information. Saul evidently felt that his sin was so great that he could only fast and pray … this state continued for three days and nights.[18]Boles supposed that “There had been two simultaneous visions; Saul had received one and Ananias the other."[19] A number of significant things appear in this passage. (1) Regarding what Saul should do to be saved, it was not a preacher of the gospel, but “a certain disciple” who told him. (2) Ananias was evidently a man upon whom the apostles had laid their hands. (3) The miracle of Saul’s receiving his sight is equal in every way to the miracle of his being stricken blind. (4) The time-lapse here of three days and nights between Saul’s vision of Christ and his baptism is a unique interval. W.B. West stated that “This is the longest interval in the New Testament between the conviction of the sinner and his baptism.” A full understanding of just when Saul was saved depends upon taking into account the three references to this event in Acts, as well as certain passages from the Pauline epistles. Saul believed, repented and confessed Christ as “Lord” on the Damascus highway; but this did not save him. The Lord commanded that it would be told him what he must do in Damascus. Not only is it true that faith, repentance and confession did not result in his immediate forgiveness; but it is likewise true that even the laying on of the hands of Ananias, three days later, for the purpose of giving him recovery from blindness did not signal the forgiveness of Saul’s sins. On the contrary, Ananias said, “Arise and be baptized and wash away thy sins, calling on his name” (Acts 22:16). Saul, in a sense, of course, was “converted” by the appearance of Christ; but as DeWelt noted: Saul believed, repented and confessed Christ as “Lord”; but he was not forgiven of his sins until he had risen and was baptized, “washing away” his sins (Acts 22:16). Conversion takes place in the sinner’s heart, but forgiveness takes place in the heart of God.[20]Therefore, conversion in the complete sense of including forgiveness must include not merely faith, repentance and confession, but baptism also. Paul himself made this abundantly clear in this passage: Whereas ye were the servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; and being then made free from sin, ye became the servants of righteousness (Romans 6:17-18 KJV). For further discussion of this, see my Commentary on Romans, under Romans 6:17. [18] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 124. [19] H. Leo Boles, Commentary on Acts (Nashville: Gospel Advocate Company, 1953), p. 145. [20] Don DeWelt, op. cit., p. 123. Verse 13 But Ananias answered, Lord, I have heard from many of this man, how much evil he did to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call upon thy name.The astonishment and reluctance of Ananias are understandable. The saints in Jerusalem had sent information ahead to Damascus regarding the ravages of the Lord’s church by Saul of Tarsus; and it is significant that the believing community in Damascus had accurate advance information of what could be expected when Saul arrived there. Verse 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my name’s sake.Before Gentiles and kings … There is no way to separate these words from the great prophecy of Isaiah regarding the new name to be borne by God’s children. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name (Isaiah 62:2). Thus, Paul was specifically named in this passage, upon the occasion of his baptism, as the name-bearer of the new name that God would give unto his people. See under Acts 11:26. Verse 17 And Ananias departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, even Jesus, who appeared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit.Brother Saul … By way of anticipation, Ananias, out of respect to what the Lord had revealed to him, referred to Saul as “brother,” not merely a “brother Israelite” but as a brother in Christ. Receive thy sight, and be filled with the Holy Spirit … Saul received his sight immediately upon the imposition of Ananias’ hands; and, through the same instrumentality of Ananias who commanded him to be baptized, he received the Holy Spirit. The gift in view here is the same as that promised on Pentecost to all who repented and were baptized (Acts 2:38). That Saul did not receive the Holy Spirit before his baptism is implicit in the fact that the latter was necessary to the “washing away” of his sins (Acts 22:16). Verse 18 And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; and he took food and was strengthened.Scales … This expression makes it mandatory to understand Saul’s blindness as the physical loss of his sight, a fact further proved by the necessity of his companions leading him into Damascus (Acts 9:8). “To say then that Ananias was sent to Saul to give him his spiritual sight is an absurdity."[21]The significance of two clauses here is vital. This verse does not say that Saul received his sight and received the Holy Spirit, but that he received his sight and arose and was baptized, indicating that the gift of the Holy Spirit followed his baptism. ENDNOTE: [21] Ibid. Verse 20 And he was certain days with the disciples that were at Damascus. And straightway in the synagogues he proclaimed Jesus, that he is the Son of God. And all that heard him were amazed, and said, Is not this he that in Jerusalem made havoc of them that called on this name? and he had come hither to this intent, that he might bring them bound before the chief priests. But Saul increased the more in strength, and confounded the Jews that dwelt in Damascus, proving that this is the Christ.This paragraph reveals the basic fundamental of Christianity, namely, that Jesus is the Christ of God. This was the first message of the converted persecutor, and his last one this being the note that dominated his preaching throughout the noble career that began here. Regarding the length of time during which Paul thus continued to preach in Damascus, see under the following verse. Also, it is not certain whether this paragraph speaks of events before or after Paul’s trip to Arabia (Galatians 1:17). Paul stated that he returned to Damascus after his sojourn in Arabia; and it is likely that his preaching of the gospel was the same on both occasions, whether before he left for Arabia or upon his return to Damascus. However, because of his confounding the Jews (Acts 9:22), and Luke’s immediate mention of the plot to kill him (Acts 9:23), the above paragraph is usually associated with the latter occasion of his ministry in Damascus. Verse 23 And when many days were fulfilled, the Jews took counsel together to kill him.When many days were fulfilled … It is obvious that Luke did not here stress the exact chronology of the events narrated. Boles gave, as the probable chronology of the events in view here, the following: Saul was struck down on the Damascus road (Acts 9:3-8). Three days of blindness and prayer (Acts 9:8). Sight restored, baptized and received the Holy Spirit (Acts 9:10-19). Preached Christ and confounded the Jews (Acts 9:19-22). Made a sudden departure to Arabia for further study and communion with God (Galatians 1:17-18). Came back to Damascus and renewed his preaching with such force that the Jews decided to kill him (Acts 9:23). (This was three years after his baptism.) The plot to kill Paul was discovered, and he escaped to Jerusalem (Acts 9:24-25). The Christians were afraid of him (Acts 9:26). Barnabas took up his cause and recommended him (Acts 9:27-29). Paul began preaching where Stephen left off (Acts 9:29). There was another plot to kill him (Acts 9:29). The Jerusalem church sent him to Tarsus (Acts 9:30).[22]ENDNOTE: [22] H. Leo Boles, op. cit., p. 149. Verse 24 But their plot became known to Saul. And they watched the gates also day and night that they might kill him: but his disciples took him by night, and let him down through the wall, lowering him in a basket.The mighty preaching of the erstwhile persecutor should have been enough to convert all who heard him. As Lange said: The miracle Christ performed upon the mind of such a man outshone the miracle upon men’s bodies; giving such a man another heart was more than giving men to speak with other tongues.[23]And yet, far from converting all who heard, Saul’s preaching only confirmed the desire of some who heard him to take away his life. This is proof enough that evidence alone cannot convert any man. Prior to salvation, there must be, on the part of one who is to receive it, “an honest and a good heart” (Luke 8:15), as our Lord himself declared. It is also evident in this passage that one who faithfully follows the teachings of Christ is certain to encounter hostility and outright hatred. Through the wall in a basket … Paul expressly tells us that “the ethnarch kept watch over the city with a garrison, purposing to apprehend him” (2 Corinthians 11:32); and, incidentally, this indicates that Rome did not control Damascus at that time. The ethnarch was the governor of the city appointed by Aretas, whose daughter was Herod’s wife whom he forsook for Herodias. Howson reasoned that: From an unguarded portion of the wall, in the darkness of the night, probably where some overhanging houses, as is usual in Eastern cities, opened upon the outer country, they let him down from a window in a basket.[24][23] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 465. [24] E. S. Howson, op. cit., p. 83. Verse 26 And when he was come to Jerusalem, he assayed to join himself to the disciples: and they were all afraid of him, not believing that he was a disciple.Dummelow thought it strange “that after his arduous work in Damascus, the church of Jerusalem should still doubt the fact of Paul’s conversion”;[25] but it was doubtless due to the lack of adequate communications in those days, and also to the reluctance of those Christians whose loved ones and friends had been imprisoned, scourged, and even put to death by Saul of Tarsus, to believe that his conversion was sincere. The more remarkable thing, it seems to this writer, is that there was found one, the noble Barnabas, who dared to believe it fully and to undertake his recommendation to the whole church. Assayed to join himself … As noted earlier, such an expression as this makes “joining the church” a legitimate concept, provided the uniting with a given congregation is understood by it. ENDNOTE: [25] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 831. Verse 27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken unto him, and how at Damascus he had preached boldly in the name of Jesus.We may never know until the judgment day how much is owed by all men to the loving trust of Barnabas, not merely for his advocating the case of Saul of Tarsus here, but also for his advocating that of John Mark, whom Paul was so ready to reject, following that defection of the young Mark in Perga of Pamphylia (Acts 13:13 Acts 15:38-39). All that is revealed of Barnabas in the New Testament justifies the affirmation that he was a good man full of wisdom and of the Holy Spirit. In his espousal of Paul’s sincerity in this episode, there is an illustration of the truth that it is better to trust than to distrust; it is better to believe the best of men than it to believe the worst of them. Verse 28 And he was with them going in and going out of Jerusalem, preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they were seeking to kill him. And when the brethren knew it, they brought him down to Caesarea, and sent him forth to Tarsus.In the purpose of the all-wise God, Paul the apostle was not destined to be accepted in Jerusalem; rather his was a call to proclaim the gospel to the Gentiles. Therefore the circumstance of the hatred which naturally arose against Paul in Jerusalem was not removed by the Father, but was made the occasion of sending him to Tarsus. We should not pass this by, however, without noting the dauntless courage of Paul. Jerusalem was the city where he had led the persecutions against the church; there he had stood consenting to the death of Stephen; there he was acquainted with those implacable foes of the Lord and of his kingdom who had formerly been his allies, friends, and fellow-persecutors. He knew their bitterness and their unwavering hatred of Christianity; and yet, to that city, before those people, and in the presence of those very same individuals, he boldly and unequivocally preached the gospel of the Son of God. For sheer courage, history has nothing at all to compare with this. To Caesarea … This city figured prominently in the life and ministry of the apostle Paul. This magnificent city was built by Herod the Great on the site of Strato’s Tower, and was located on the Mediterranean shore, some 23 miles south of Mount Carmel and 65 miles northwest of Jerusalem. Ludlow pointed out that Palestine had no adequate seaport until this city was built. God’s purpose of containment for the chosen people in Palestine was served by the fact that no seaport existed during the greater part of Israel’s history. But when, in the fullness of time, God had at last brought into the world his glorious Son, and at a time following the conquest of the whole world by Alexander, and the establishment of a single language, known and understood all over the world; after those events, and after the Christ had suffered on Calvary and the gospel was ready to be preached to all men, God had but lately made ready the marvelous harbor of Caesarea as a portal by which the word would travel to the ends of the earth. Note this: Paul, the great apostle to the Gentiles, found this to be his port of departure from Jerusalem, his port of landing on his return from both the second and third missionary journeys; and here his fateful decision to visit Jerusalem was made (Acts 21:13); here he was tried before Felix (Acts 23:23 ff); here he suffered imprisonment for two whole years; and here was his defense before Festus and Agrippa. It was here that he appealed unto Caesar.[26]Many other important events in the New Testament are likewise associated with Caesarea. It was the home of Cornelius (Acts 10:1); here Peter baptized Cornelius the Gentile and all his house; here a king was destroyed by an avenging angel (Acts 12:1 ff); and here Philip the evangelist with his family labored in the spread of the gospel (Acts 21:8 f). Also, it is extremely probable that it was here that Luke made his base of investigation while Paul was imprisoned, and while Luke did the research leading to the precious gospel that bears his name. Apart from Jerusalem itself, Caesarea may well be accounted the most important New Testament city, certainly one of the most important. Caesarea was the residence of Roman procurators, a strongly garrisoned town with a military presence numbering at least 3,000, and by far the key city in Rome’s relationship with Palestine. In fact Tacitus said, “Caesarea is the capital of Judaea."[27][26] New Bible Dictionary, op. cit., p. 174. [27] E. M. Blaiklock, op. cit., p. 74. Verse 31 So the church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied.See under Acts 6:7 for other examples of Luke’s device of pausing at intervals to record the growth and prosperity of the church, thus giving several reminders of his grand design of showing how Christianity developed and spread to the whole world. It could be, also, that Luke intended that we should see the connection between this period of relative tranquillity and the departure of Paul, just mentioned. Such was the fury and bitterness of the Jewish community over the defection of one of their most able partisans, that they could hardly have suffered Paul’s presence in Jerusalem without continued persecution; but, in his absence, there appeared for a while a period of quietness during which the church grew and prospered. In time, of course, Paul would return, speaking his epic words of wisdom and judgment against Israel; but for the present he would be left out of sight in Tarsus. In the meanwhile, Luke returned to stress two apostolic miracles performed by Peter, and which mighty signs contributed emphatically to the growth of the church. PETER HEALS AENEASLuke’s purpose here is evidently that of showing how the apostles continued to preach the gospel in Judaea and Samaria and Galilee, these provinces actually being part of Palestine. It comes to light here that Peter had traveled and preached along the whole seacoast of Palestine in some of the same cities evangelized by Philip. As Harrison said: Peter found in Lydda a group of Christians who had probably fled there in the dispersion caused by the persecution in Jerusalem. Here Peter healed Aeneas. This area was populated in part by Gentiles.[28]ENDNOTE: [28] Everett F. Harrison, The Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 418. Verse 32 And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda. And there he found a certain man named Aeneas, who had kept his bed eight years; for he was palsied. And Peter said unto him, Aeneas, Jesus Christ healeth thee: arise and make thy bed. And straightway he arose. And all that dwelt at Lydda and in Sharon saw him, and they turned to the Lord.Azotus, Gaza, Lydda and Sharon were all cities along the Mediterranean coast; and both Philip and the apostle Peter bestowed labor upon this coastal region. The mention of healing Aeneas shows that God was honoring the promise of Jesus that mighty signs should follow the preaching of the apostles “confirming the word” (Mark 16:17 ff). The healing of a person so long an invalid was soon widely known and published with a result that many turned to the Lord. PETER RAISES THE DEADVerse 36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.Joppa … This city too belonged to the group mentioned under the preceding verse, being in fact the nearest thing to a good natural seaport belonging to Palestine; but its importance had been eclipsed by Caesarea. The Christian community here had doubtless begun in the same way as that of Lydda. Dorcas … This is the Greek form of Tabitha; and the word means “little gazelle,” “fawn,” or “a roe.” From this word, “Dorcas Societies” in many places have been named being societies formed to sew for the poor. Verse 37 And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber.The sad scene which emerges here was one of grief on the part of the whole Christian community for the death of the “little gazelle” whose flying fingers had so often labored for the relief of human want and distress. The upper chamber … There were many Christian recollections of an “upper chamber”; but in this there appeared a new dimension. Even the devout and faithful Dorcas had not proved to be immune to the ravages of death; and as her decease was the first to be recorded of any Christian who died of natural causes, it was appropriate that God should take note of it with a purpose of encouraging and strengthening his church; and so it proved to be. Just as in the case of the first martyr, there had occurred phenomena of the utmost value to believers in all ages, so it was to be here. It may be that the Christians sensed this, as indicated by their next move. Verse 38 And, as Lydda was nigh unto Joppa, the disciples, hearing that Peter was there, sent two men unto him, entreating him, Delay not to come on unto us.It is not related here what the disciples expected Peter to do; but that something was expected is implicit in the fact and manner of their appeal. Certainly, it would seem that they did not seek Peter’s presence for the purpose of conducting the funeral. Verse 39 And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she with them.All the widows … And who might these have been if not members of that same class to which Dorcas belonged; and in this is a clue to the fact that “the little gazelle” might also have been a widow, and that the other widows who joined so spontaneously in the mourning were her friends and fellow-workers in the charities to which Dorcas had made such extensive contributions. Significant in this passage is the “remembering” that features the death of every person. Death is a time of remembering the deeds, words and achievements of the departed. How happy are they whose demise is an occasion for remembering what was done on behalf of others, especially of the poor and needy, as was the case with Dorcas. For the unfaithful, death is a time of remembering things melancholy, pathetic and tragic; but, from the very times described here, the Christians sorrowed not as those who have no hope. Verse 40 But Peter put them all forth, and kneeled down, and prayed; and, turning to the body, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter she sat up.Peter had been well schooled at the feet of the Master. Just as our Lord had done when Jairus’ daughter was raised, Peter cleared the room. He went down upon his knees; and from this is a legitimate inference that in this also he emulated the action of the Master, because it is clear enough from John’s gospel that all of Jesus’ miracles were wrought in answer to prayer. Peter used the very words that Jesus had used, except for substituting the name of Tabitha, the word “Tabitha, arise” being quite similar to “Damsel, I say unto thee arise” (Mark 5:41). The wonder of wonders is that God in heaven answered the prayer of the faithful apostle, and Dorcas was recalled from the dead. Not only does this mighty sign bear a validity and relevance in its own right; but it is also, in context, a corroborative thunder echoing the events in the house of Jairus, before the gates of Nain, and at the tomb of Lazarus! Verse 41 And he gave her his hand, and raised her up; and calling the saints and widows, he presented her alive.See under preceding verse. Verse 42 And it became known throughout all Joppa; and many believed on the Lord.The result of the raising of Dorcas was exactly the result of the raising of Lazarus, of which the Pharisees said, “Behold … the world is gone after him” (John 12:11 John 12:19). The Lord was working with his apostles as he had promised in Mark 16:17 ff. Verse 43 And it came to pass, that he abode many days in Joppa with one Simon a tanner.Luke did not relate exactly how long Peter continued to preach and spread the gospel in Joppa, his success being greatly augmented by the event of Dorcas being raised from the dead. The mention of the man with whom Peter made his home at Joppa was perhaps for the double purpose of showing (1) that a tanner was not considered beyond redemption, thus nullifying a Jewish concept which stressed the perpetual defilement of tanners because of their working continually with dead bodies, or portions of dead bodies; and (2) also for the sake of its bearing upon the event next to be related in Acts 10.

Questions by E.M. Zerr For Acts Chapter 91. What persecutor is again introduced? 2. How could he “ breathe” out slaughter? 3. To whom did he go? 4. Why to this person? 5. State his request. 6. Give meaning of “this way” verse two. 7. Why mention just men and women? 8. To what city did he start ? 9. Was his journey interrupted by anything? 10. From where was the light? 11. Was Saul alone? 12. Who fell to the earth? 13. What did he hear? 14. Who spoke it? 15. Why Saul’ s question in verse 5? 16. Explain latter part of same verse. 17. Repeat Saul’ s next question. 18. Was his question answered directly? 20. How were the other men affected? 21. State the condition of Saul’ s vision. 22. How did he find Damascus? 23. State his condition for three days. 24. Who was Ananias? 25. Tell what orders were given him. 26. How was Saul passing the time? 27. Did his prayers save him? 28. Was he a Christian? 29. What fears did Ananias have? 30. For what was Saul chosen ? 31. What things were to be shown him ? 32. On entering what was the first act of Ananias 33. Was this to convert him? 34. Tell what he bestowed on Saul. 35. What empowered Ananias to bestow this gift? 36. Tell what happened to Saul. 37. After that what did he do? 38. The next period of days was spent where ? 39. What and where did he preach? 40. Why in such a place? 41. Was his identity recognized? 42. What did they know about him ? 43. State Saul’ s success over the Jews. 44. What did they plan to do? 45. How did he elude them? 46. How was he treated at Jerusalem? 47. Name his defender. 48. Then what did he do? 49. Who were the Grecians? 50. What did they prepare to do? 51. How was it avoided? 52. Tell what now came to the churches. 53. Explain the cause of this. 54. With what deed is Peter now introduced? 55. Tell some of the results of this deed. 56. To what place is the scene of action now taken ? 57. Name the disciple at that place. 58. What service had she rendered? 59. State what happened to her. 60. For whom did they send? 61. Describe the condition he found. 62. Was the body of Dorcas present? 63. Why the words “with them” 39th verse? 64. Relate the work here performed by Peter. 65. What were the results?

Acts 9:1

1 Act 9:1. Breathing out is from EMPNEO and is defined, “to breathe in or on.” When a person has a “bad breath” it is supposed to come from some undesirable condition within his body. It is used to illustrate the attitude and conduct of Saul towards the disciples. His mental breath was com- ing from a mind filled with desire to persecute them. He went unto the high priest because he was the president of the Sanhedrin, which was the highest court allowed the Jews.

Acts 9:2

2Act 9:2. Desired of him letters. Paul says he was “mad” against the saints (chapter 26:11), but there was “method in his madness.” He never acted independently of the authorities whom he regarded as having the right to punish offenders. These letters showed his authority to arrest the disciples, and they designated even the city and circumstances in which he was empowered to act. The original word for way means a way of life, and in our passage it refers to the way being professed by the disciples. Saul had the authority to bind disciples as an officer would put irons on a criminal.

Acts 9:3

3Act 9:3. The Lord let Saul proceed until he was near his destination (Damascus), then caused the light to envelop him. Saul afterward described this light as being “above the brightness of the sun” (chapter 26:13).

Acts 9:4

4Acts 9:4. Chapter 26:14 says they all fell to the ground, but in Luke’s original account of the event we have only he falling to the ground. That evidently was because Saul was the only one in the group who was to receive the full effect of the shock. The other men did not even know the source or meaning of the voice. (See comments verse 7).

Acts 9:5

5Acts 9:5. Who art thou? Saul did not know it was the Lord speaking or he would not have asked the question. The word translated Lord is rendered “sir” 12 times in the King James version, which means merely a title of respect and was all that Saul meant. It is Luke that tells us it was the Lord speaking, who told Saul that He was the person whom he was persecuting. This charge was made on the principle of Mat 25:45.

Pricks is from KEN-TRON which Thayer defines, “an iron goad,” and explains it to mean, “for urging on oxen, horses and other beasts of burden.” If an animal kicks back when his master prods him with the goad, it only makes it pierce him the more. Likewise, if Saul continues to rebel against the authority of the Lord, it will make his experience that much more disagreeable at last.

Acts 9:6

6Acts 9:6. Saul then addressed Jesus as Lord in the true sense. He was convinced of his terrible error and began to tremble. Unlike Felix (chapter 24:25) who trembled only, Saul asked what he should do. Of course, that meant with reference to his personal duty to get right with the Lord. But Jesus would not give him that information, and told him where to go for it. (See comments at chapter 8:26.) However, Jesus did give him some other information, which is written in chapter 26:16-18.

Acts 9:7

7Acts 9:7. Hear is from AKOUO, and the lexicon gives several distinct meanings, but they may be classified under three heads; I shall quote Thayer’s definitions for the three: “1. To be endowed with the faculty of hearing. 2. To attend to, consider. 3. To understand, perceive the sense of what is said.” The particular sense of the word in any given place must be determined by the context. Hence we know the word is used with the first meaning here; they merely knew by their ears that a voice was speaking, while in chapter 22:9 the third meaning is used. Seeing no man was because the voice came from Heaven, and no one but Saul was to see Jesus then.

Acts 9:8

8Acts 9:8. When the remarks of the Lord were concluded, Saul arose from the earth. The dazzling light that struck him to the ground also closed his eyes, and upon arising he naturally opened them. However, he was unable to see on account of what the light had done to his sight. (See chapter 22:11.) He had to be led by the men who had come with him, who took him into the city of Damascus.

Acts 9:9

9Acts 9:9. Smith’s Bible Dictionary says, “The instance given of individual fasting under the influence of grief, vexation or anxiety are numerous.” It was natural, therefore, for Saul to fast in view of the change in his plans, including the strange blindness..

Acts 9:10

0Acts 9:10. Any disciple has the right to tell the story of Jesus and baptize the believer& We have seen that the Lord never told any man directly what be must do to be saved (chapter 8:26), hence this disciple was to do that for Saul.

Acts 9:11

1Act 9:11. The Lord mentioned the fact of Saul’s praying to assist Ananias in identifying him. Saul was a Jew and would have the right to pray under the Mosaic religion. We are not told specifically the subject of Saul’s prayer, but it is not strange that he would be praying under the circumstances. It would also be reasonable to think he was praying for help in his undone condition, and that it was in reply to his prayer that the Lord permitted him to have the vision of Ananias coming to heal his blindness.

Acts 9:12

2Act 9:12. All inspired visions are one form of predictions. God had caused Saul to see this vision, now He was sending Ananias to fulfill it for him.

Acts 9:13-14

4Acts 9:13-14. The report of Saul’s activities against the disciples was so widespread it had reached the city of Damascus before he arrived. The remarks of Ananias were not made with the idea of giving the Lord any information; so worthy a disciple would know better than that. They were the natural expression of his sincere emotions, and the Lord regarded them as such since he did not give him any rebuke.

Acts 9:16

6Acts 9:16. The fulfillment of this prediction is described at chapter 20:23; 21:11; 2 Corinthians 6:4-10 2 Corinthians 11:23-28. After such a devoted life filled with persecutions, Paul closed it by shedding his blood upon the block (2 Timothy 4:6).

Acts 9:17

7Acts 9:17. It will be well to take another look at the matter of being filled with the Holy Ghost. (See the comments at chapter 4:31.) Also the subject of the “measure” of the Spirit should receive further consideration. The measure that would cause one to be baptized with the Holy Ghost, even. has some variation. The Gentiles in the house of Cornelius were baptized with the Holy Ghost (chapter 11; 15-17), yet all they could do was to speak in tongues (chapter 10:46). Ananias did not lay hands on Saul for the same purpose that the apostles laid hands on others, for they did that to baptized believers only, while this was done to Saul before he was baptized (as it was done in the case of Cornelius’ groups, it being an emergency): that shows it was another emergency or special case. God needed another apostle, and instead of sending the Holy Ghost as it was done on Pentecost, He gave Ananias the special commission and power to install the man Saul into office. Ananias called him brother Saul because they were members of the same Jewish race.

Acts 9:18

8Acts 9:18. As it had been means that what fell from his eyes was like scales. The reason Saul was baptized is given at chapter 22:16. In both passages it should be noted that Saul arose to be baptized, because that ordinance is done by immersion.

Acts 9:19

9Acts 9:19. Received meat means he took food after his period of fasting. Certain days is really indefinite, and denotes merely that Saul remained with the disciples in the city where he had become one himself.

Acts 9:20

0Acts 9:20. Saul began at once to discharge his assignment of preaching Christ. He did this in the synagogue where the Jews assembled to read the law.

Acts 9:21

1Act 9:21. It should be expected that the people would be amazed at the preaching of Saul. He did not merely subside from his persecution of the disciples, but became an active pro-claimer of the faith he had been opposing.

Acts 9:22

2Act 9:22. Increased in strength denotes that he became more powerful in proclaiming the Gospel. He confounded (confused and bewildered) the Jews by showing from their own scriptures that Jesus was the Christ predicted therein.

Acts 9:23

3Act 9:23. The preaching of Saul finally roused the Jews to anger, and they plotted to kill him whenever he came outside the city walls.

Acts 9:24

4Acts 9:24. They lay secretly near the gates, where they expected to attack him as he came through. Saul learned about their plot, which really proved to be to his advantage. Knowing that his enemies were lying near the gates, he was left to feel safe in escaping if he could by-pass those places.

Acts 9:25

5Acts 9:25. According to 2 Corinthians 11:32-33, the secular officers joined with the Jews in their plot by maintaining a military guard near the gates of Damascus. But the disciples helped Saul to escape by lowering him down the outside of the wall in a basket, a vessel made by plaiting reeds or ropes.

Acts 9:26

6Acts 9:26. When Saul was come to Jerusalem. This was after he had been in Arabia and returned to Damascus, a period of three years after his conversion (Galatians 1:16-18). When he assayed (tried) to join the disciples they were afraid of him, thinking he was only posing as a disciple in order to get an advantage of them.

Acts 9:27-28

8Acts 9:27-28. Barnabas was a native of Cyprus (chapter 4:36) which was not far from Damascus. It was natural that he would be more or less familiar with the events that took place in that city, especially as they concerned the religion he professed. His introduction of Saul to the apostles was satisfactory, so that he was with them in their movements in and out of Jerusalem.

Acts 9:29

9Acts 9:29. Wherever Saul went, he was persecuted for preaching in the name of Jesus. Grecians were Greek-speaking Jews as explained at chapter 6:1.

Acts 9:30

0Acts 9:30. Caesarea was a seaport from which Saul sailed for his old home Tarsus. He was not idle while there, but preached “the faith he once destroyed” (Galatians 1:21).

Acts 9:31

1Act 9:31. Rest is from EIRENE which Thayer defines, “a state of national tranquility; exemption from the rage and havoc of war.” Then in its application to our passage he explains it to mean, “of the church free from persecutions.” This indicates the extent and success of Saul’s persecutions of the church as it pertained to the uneasiness caused among the disciples. Fear is used in the sense of reverence for the Lord. It shows us that while persecutions will not take from true disciples their love for Christ (Romans 8:35-39), yet they may hinder them from advancing in numbers and strength. This will be the last we will hear of Saul until we get to chapter 11:25, 26.

Acts 9:32

2Act 9:32. The condition of “rest” which the churches were enjoying opened up opportunities for the further spread of the Gospel. Peter used this situation to travel among the churches of Palestine and made Lydda one of his stopping places.

Acts 9:33-34

4Acts 9:33-34. Palsy was a form of paralysis that rendered the victim helpless from weakness. This man’s case was of eight years’ standing and hence was not imaginary. To make his bed was especially appropriate since his ailment was one of weakness. The cure was immediate as were all of the cases of miraculous healing.

Acts 9:35

5Acts 9:35. Saw him and turned to the Lord. While the New Testament was in the making, the Lord empowered his apostles and other workers to perform miracles as evidence of their connection with Him. (See John 20:30-31; Ephesians 4:8-14.)

Acts 9:36

6Acts 9:36. Joppa was a seaport about ten miles from Lydda. The original word for good works means the general conduct is good and practical, and almsdeeds refers especially to things done for those in need, which is indicated in verse 39.

Acts 9:37

7Acts 9:37. Thayer defines the original for upper chamber, “The highest part of the house, the upper rooms or story where the women resided.” Here is where they laid Dorcas after preparing her body for burial.

Acts 9:38

8Acts 9:38. The miraculous work of Peter had become Known to the people of Joppa. Desiring him to come could have been only in the hope of restoring Dorcas to life.

Acts 9:39

9Acts 9:39. Widows stood by. These were the ones for whom the “alms-deeds” of verse 36 were done. Their weeping was a sincere expression of appreciation for what Dorcas had done for them. While she was with them. Her body lay in their presence as they did this, which is another proof that there is something in a human being that leaves the body and the world when death occurs.

Acts 9:40

0Acts 9:40. We are not told why Peter wished to be alone while performing this miracle, but it was not the first time such a thing was done. (See 1 Kings 17:19-23; 2 Kings 4:32-36; Matthew 9:25.) Life was restored to the woman at the voice of Peter, and she opened her eyes only upon hearing it. She had enough physical strength to sit up, but was evidently somewhat weak from her recent illness.

Acts 9:41

1Act 9:41. Gave her his ‘hand. Peter restored the woman to life independent of any cooperation on her part, as a matter of course, but he encouraged her to “arise” by giving her his hand. The miracle having been performed, he called her friends back into the room and presented her alive to them.

Acts 9:42

2Act 9:42. Many believed. See notes on verse 35 for the use of miracles in making believers. The case of Dorcas was reported throughout the city of Joppa.

Acts 9:43

3Act 9:43. The decision to spend more time in the city is mentioned as a mere incident, but it connects up with the events of the next chapter.