Chapter 9

1 Saul, going towards Damascus, 4 is stricken down to the earth, 10 is called to the apostleship, 18 and is baptized by Ananaias. 20 He preacheth Christ boldly. 23 The Jews lay wait to kill him: 29 so do the Grecians, but he escapeth both. 31 The church having rest, Peter healeth AEneas of the palsy, 36 and restoreth Tabitha to life.

1. Saul. See Additional Note 2 on ch. 7.

Yet. Gr. eti, “still,” connecting the narrative of ch. 9 with ch. 8:3. While the church has been expanding outside Jerusalem (ch. 8:4–40) Saul has continued to persecute it inside and around the capital.

Breathing out. Gr. empneoµ, “to breathe in,” or “on.” The arrest and slaughter of Christians were, figuratively speaking, the very air Saul breathed. Semitic peoples often associated the emotion of anger with breath.

Threatenings and slaughter. Rather, “threatening and murder.” The persecutor’s zeal has intensified; he is willing to go to extreme limits to stamp out the hated teaching. He himself acknowledges this in chs. 22:4; 26:9–11. He does not try to minimize the terrible part he played in ravaging the church. The early Church Fathers saw a half-prophetic parallelism between the language of Jacob, “Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil” (Gen. 49:27), and the conduct of one who gloried in being of the tribe of Benjamin (Phil. 3:5), and who bore the name of the tribe’s great hero-king.

Against the disciples. The names of the victims of this continued persecution are not given, but Paul’s later confession, “When they were put to death, I gave my voice [vote] against them” (ch. 26:10), indicates that Stephen was not the only one killed at this time. The zeal Saul showed at the time of Stephen’s death led to his election to the Sanhedrin (AA 102), and he was soon armed with authority from the chief priests to hunt down Christians in Jerusalem. If it was known in Jerusalem that Samaritans had been admitted to the church (see on ch. 8:1), the hatred of the Jews doubtless was intensified.

High priest. Annas or Caiaphas (see on ch. 4:6), both of whom were Sadducees, whereas Saul gloried in being a strict Pharisee (ch. 26:5). But the strangeness of this alliance (see Vol. V, pp. 51, 52) did not deter the stern persecutor. The coalition of Sadducees and Pharisees that had earlier been formed against Jesus Christ (Matt. 26:3) was renewed against His followers.

2. Desired. Preferably, “requested,” or “asked,” on his own behalf, possibly to justify his elevation to the Sanhedrin.

Early Life of Paul

From Birth at Tarsus to Call to Antioch

Letters. These were the papers that constituted Saul’s “authority and commission” (ch. 26:12). It appears that Rome cooperated with the Jewish authorities by giving the high priest powers of extradition over fugitive Jews. This authority probably dates from about 56 b.c. (Josephus Antiquities xiv. 8. 5 [146–148]; cf. 1 Maccabees 15:15–24).

Damascus. The city is accounted one of the oldest in the world. Its site was traditionally the scene of the murder of Abel. Josephus (Antiquities i. 6. 4 [145]) attributes the founding of the town to Uz, the grandson of Shem (Vol. I, p. 270). It figures in the history of Abraham as the birthplace of his steward (Gen. 15:2). David placed garrisons there (2 Sam. 8:6), but under Rezon the city became a center of opposition to Solomon (1 Kings 11:23–25). Its rivers, Abana and Pharpar, were, in the eyes of the leprous Syrian general, Naaman, better than any rivers of Israel (2 Kings 5:12). It was the center of the Syrian kingdom in its alliances and wars with Israel and Judea (2 Kings 14:28; 16:9, 10; Amos 1:3, 5). It carried on trade in wares with Tyre, and in wine and white wool, as noted by Ezekiel (ch. 27:16, 18). In 333 b.c. the Macedonian general Parmenion took the city for Alexander the Great. It was taken again by the Roman Pompey in 64 b.c. At the time of Saul’s conversion it was under the jurisdiction of Vitellius, then Roman governor of Syria. When Tiberius died in 37 a.d., Vitellius hastened to Rome, and Aretas IV, king of the Nabataeans, seized control of Damascus and governed it by a deputy. Thus matters stood at the time when Saul escaped from the city (2 Cor. 11:32).

Damascus formed an oasis in the Syrian desert. The river Abana, fed by the snows of the Anti-Lebanon Mts., watered the terrain and made it very productive. The city was well described as “a predestined capital.” Its population was predominantly Aramaic, but the city possessed a large Jewish colony. The narrative (Acts 9:2, 14) implies that there were many “disciples of the Lord” (v. 1) among them. Of these, many may have been refugees from the persecution in and around Jerusalem, and the local synagogues were doubtless called upon to enforce the decree of the Sanhedrin in Jerusalem. Luke does not explain why Saul selected this place for his further vindictive work against the church. Reasons, however, can be offered: (1) As noted, Christians had taken refuge there, at some considerable distance from Judea. (2) There were Christian converts who were citizens of the place. (3) Damascus may have become an outlying center of the expanding church. (4) Saul may have been well acquainted with the Jewish authorities, and could count on their cooperation against the Christians.

Synagogues. The city was cosmopolitan, and Jews from many nations probably lived there. As in Jerusalem (cf. on ch. 6:9), national groups would establish their own synagogues. It is estimated that there may have been 30 or 40 synagogues in the city of Damascus at this time. Doubtless, Christians were still devoutly attending the synagogues, and it was against them that Saul planned to proceed.

Of this way. That is, “any who were belonging to the way.” The word “way” appears as an early synonym for Christianity (cf. chs. 19:9, 23; 22:4; 24:14, 22). Compare Luke’s use of “the name” (ch. 5:41, RSV), “the word” (chs. 4:4; 8:4; 14:25), “the way of salvation” (ch. 16:17), and “the way of the Lord” (ch. 18:25). The term may have originated in Christ’s declaration that He is the “way” (John 14:6), or in His reference to the narrow “way” (Matt. 7:14).

Men or women. The inclusion of women among his prospective victims emphasizes the fury with which Saul moved against the Christians (cf. ch. 22:4).

Bound unto Jerusalem. Saul’s mission implies that the offense of the Christians was beyond the jurisdiction of local tribunals (see on Matt. 10:17), and had to be referred to the Sanhedrin (Vol. V, p. 67) in Jerusalem. So great was the priestly power (see above under “letters”) that Jewish authorities were allowed to arrest those whom they desired, even on foreign soil.

3. Journeyed. There is now no way to know by which road Saul and his companions went, but they had the choice of at least two roads. One of these was the main caravan route from Egypt to Damascus, which ran parallel with the Palestinian coast line until it struck east to cross the Jordan River above the Lake of Galilee. The other way led through Samaria and crossed the Jordan south of the Lake of Galilee, and after passing through Gadara, went northeastward to Damascus. The 150 mi. might be covered in one week.

Near Damascus. The site of Saul’s vision is unknown. Conflicting and unfounded traditions point out four different places. It must have been relatively close to the city, however, for his companions “led him by the hand, and brought him into Damascus” (v. 8; cf. AA 117).

The book of Acts records three accounts of what now took place near Damascus. Concerning minor variations in parallel Bible accounts, see Additional Note on Matt. 3. The table below compares the chief points in the three accounts.

Shined. Better, “flashed.” Chapters 22:6; 26:13 identify the time of day as noon. Bright as is the midday glare of the Eastern sun, Paul later says the light he saw from heaven was “above the brightness of the sun” (ch. 26:13). In the midst of this effulgence he so clearly saw the glorified Christ that he includes himself among those who were privileged to behold the Lord after His resurrection (Acts 9:17; 1 Cor. 9:1; 15:8; AA 115). As to the manner of the

The Three Accounts of Paul’s Conversion

Luke’s Historical Account

Paul’s Speech Before the People

Paul’s Speech Before Agrippa

Acts 9:1-9

Acts 22:4-11

Acts 26:9-18

v. 1. Saul persecuted the dis–

v. 4. Persecuted this way.

vs. 9-11. Persecuted the saints.

ciples.

v. 2. Desired letters from the

v. 5. Received letters from

v. 12. Received commission

high priest to the syna–

the high priest and

from the chief priests.

gogues in Damascus.

elders.

To bring Christians,

To bring Christians to

both men and women,

Jerusalem to be pun–

to Jerusalem.

ished

v. 3. Near Damascus a light

v. 6. Near Damascus, about

v. 13. At midday he saw a

from heaven suddenly

noon, a great light

light from heaven above

shone about him.

from heaven suddenly

the brightness of the

shone about him.

sun, which shone about

the group.

v. 4. He fell to the earth.

v. 7. He fell to the ground.

v. 14. All fell to the ground.

He heard a voice: “Saul,

He heard a voice: “Saul,

He heard a voice, in

Saul, why persecutest

Saul, why persecutest

the Hebrew tongue:

thou me?”

thou me?”

“Saul, Saul, why perse–

cutest thou me?”

v. 5. He said, “Who art thou,

v. 8. He answered, “Who art

v. 15. He said, “Who art thou,

Lord?”

thou, Lord?”

Lord?”

The Lord said, “I am

The Lord said, “I am

The Lord said, “I am

Jesus whom thou perse–

Jesus of Nazareth, whom

Jesus whom thou perse–

cutest.”

thou persecutest.”

cutest.”

v. 6. He said, “Lord, what

v. 10. Saul said, “What shall

—————-

wilt thou have me to

I do Lord?”

do?”

The Lord said, “Arise,

The Lord said, “Arise,

—————-

and go into the city”—

and go into Damascus”

for instructions.

—for instructions.

v. 7. His companions stood

v. 9. His companions saw

—————-

speechless, hearing a

the light, but heard not

voice, but seeing no

the voice.

man.

v. 8. He arose, but saw no

v. 11. He could not see for

vs. 16-18. The Lord bade him

man.

the glory of that light.

rise.

Companions led him by

Was led by the hand of

—————-

the hand into Damascus.

companions into Da–

mascus.

appearance, it is natural to think of it as being such as had met the gaze of Stephen (see on Acts 7:55, 56). The martyr’s words, “I see the heavens opened, and the Son of man standing on the right hand of God,” had then seemed like blasphemy to the fiery zeal of Saul, the Pharisee. Now Saul himself sees the Son of man in the glory of the Father. Saul’s companions heard a voice but did not distinguish the words (see ch. 22:9; cf. on ch. 9:7). They saw the light (ch. 22:9), but did not perceive the form of Him that spoke (cf. on John 12:29). These deta

4. Fell. The light from heaven so overwhelmed the travelers that all fell to the ground (ch. 26:14), although Luke here mentions only Saul. There is no evidence that any of them were on horseback.

Heard a voice. Comparison with chs. 9:7 and 22:9 suggests that Saul heard and understood the voice that spoke to him, whereas his companions heard the sound without understanding what was said (see on ch. 9:7).

Saul. Up to this point the narrative has given Saul’s name in its Greek form, Saulos. Here, and in chs. 9:17; 22:7, 13; 26:14, however, the Hebrew form of the name, Saoul, is used. This probably reflects the actual words spoken: (1) by Jesus, who, according to ch. 26:14, spoke in the Hebrew (Aramaic) tongue (see Vol. I, p. 30); (2) by Ananias, who was probably a Jew and therefore spoke Hebrew (Aramaic). For the reiteration of a person’s name in divine communications, cf. Gen. 22:11; 1 Sam. 3:10; Matt. 23:37; Luke 10:41; 22:31.

Why persecutest thou me? It is a searching question that Christ asked of the persecutor; it challenged the basis of his conduct, and showed that he had not known the One whom he was so relentlessly persecuting. Note that Christ so identifies Himself with His disciples that their sufferings become His (AA 117). “In all their affliction he was afflicted” (Isa. 63:9), and “he that toucheth you toucheth the apple of his eye” (Zech. 2:8). What was done to the disciples the Lord counted as done to Himself (Matt. 10:40).

5. Who art thou, Lord? Saul would scarcely yet be using the word “Lord” in all the fullness NT meaning. It was the natural utterance of awe and respect (see on John 1:38). But Saul was dimly sensible of the divine presence, and showed this by his use of “Lord.”

Jesus. There is some textual evidence (cf. p. 10) for the reading “Jesus of Nazareth,” or “Jesus the Nazarene.” It is probable, however, that this was inserted from ch. 22:8, where it occurs in Paul’s own narrative. Jesus of Nazareth is the name that was scornfully used by Stephen’s accusers (ch. 6:14), the very name that Saul had been compelling men and women to blaspheme (ch. 26:11; cf. v. 9). By using this name for Himself, the heavenly Being who appears to Saul identifies Himself unequivocally as Christ. The persecutor capitulates. The realization that Jesus is the Christ marks the point of Saul’s conversion, and the end of his persecuting rage. He is made to see what his master, Gamaliel, had before suggested (ch. 5:39), that to persecute Jesus was to “fight against God.” See on chs. 22:8; 26:15.

Whom thou persecutest. The pronoun “thou” is expressed emphatically in the Greek, as is also the preceding pronoun, “I.” This sets Christ, in love and might and glory, in marked contrast with Saul, persecuting, yet now prostrate and fearful.

It is hard. Textual evidence attests (cf. p. 10) the omission of the words, “it is hard for thee to kick against the pricks.” There is, however, sound textual basis for these words in ch. 26:14. Though the words are found in many Latin texts of ch. 9:5, they appear in no Greek manuscripts. Their presence in the printed Greek Bible from which the KJV was translated was translated in due to the fact that Erasmus (see Vol. V, pp. 141, 142), in preparing his printed edition of the Greek NT, translated them into Greek from the Latin and inserted them in his text. For comment on these words see on ch. 26:14.

6. And he trembling. Textual evidence attests (cf. p. 10) the omission of the words, “and he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him.” However, Saul’s question, “What shall I do, Lord?” appears with unqualified textual support in ch. 22:10. Like the latter part of v. 5 (see above under “It is hard”), the present passage is found in no Greek manuscript, and apparently came into the KJV through an insertion made by Erasmus from the Latin Vulgate.

Arise. Saul had continued prostrate where he had fallen.

Go into the city. This suggests that Saul and those accompanying him were near Damascus (cf. v. 3).

It shall be told thee. In ch. 26:16–18 Paul gives a fuller report of Christ’s instructions to him. Luke’s account is here more brief. Further instruction is given, through Ananias, in vs. 15–17.

7. The men. Saul had been furnished not only with authority for his persecuting work but also with a number of assistants. Apparently it was the plan to root out Christianity completely from the city of Damascus.

Stood. They were stricken down (ch. 26:14). Probably they had risen before Saul.

Speechless. Although the experience was less intense for them than for their leader, it had left them mute.

Hearing a voice. Gr. akouontes … teµs phoµneµs. On first sight this statement seems to contradict what is said in ch. 22:9, where Paul declares that his companions “heard not the voice” (teµn … phoµneµn ouk eµkousan). However, a careful study of the two accounts helps to explain this seeming discrepancy. The verb akouoµ, “to hear,” may refer either to the ability of the ears to hear sound (see Matt. 11:15; 13:15) or to the ability of the mind to understand what is heard (see Mark 4:33; 1 Cor. 14:2). In the present passage, the word translated “voice” (phoµneµs) is in the genitive case. In the Greek, this indicates that Saul’s companions heard only the sound of the voice but could not understand what was said. In ch. 22:9 the word translated “voice” (phoµneµn) is in the accusative, and this, with the negative “not,” signifies that they did not hear the voice distinctly enough to understand what was said (cf. ch. 9:4, where in speaking of Saul, who understood, Luke uses the accusative in saying that he “heard a voice” [eµkousen phoµneµn]). This explanation may be further supported by the fact that ch. 22:9 also declares that the men “saw indeed the light,” while the present verse says that they “stood speechless … seeing no man.” They saw the dazzling light, but their sight was not distinct enough to discern the One revealed to Saul in the light. Similarly, it is reasonable to understand that they heard the sound of the voice, but not distinctly enough to comprehend the words that were spoken.

Seeing no man. They saw the heavenly light (ch. 22:9) but did not perceive the divine form that Saul saw enshrouded in that light.

8. Eyes were opened. But they were sightless.

Saw no man. Textual evidence favors (cf. p. 10) the reading “saw nothing.” He had been blinded by the dazzling glory of the heavenly light (cf. ch. 22:11). His blindness proved that what he had seen was no mere hallucination. For Saul himself, the blindness may well have had a spiritual significance. He had looked on himself as a “guide of the blind,” boasting that he saw clearly (cf. Rom. 2:19). Now for a time, till inward and outward light should shine upon him, he had to accept his blindness. The new-born soul had to be as—

“An infant crying for the light,

And with no language but a cry.”

Some commentators find evidence of the permanent effect of this experience on his power of sight in the fact that he generally dictated his letters (see 2 Thess. 3:17), that he used large characters as he wrote (see on Gal. 6:11), and that he did not recognize the high priest who commanded him to be struck (see Acts 23:2–5). The most reasonable of the many theories concerning his “thorn in the flesh” is that it was an affliction of the eyes, perhaps involving attacks of agonizing pain (see on 2 Cor. 12:7). On this assumption, the eager wish of the Galatians to pluck out their eyes, if possible, and give them to him, takes on special significance (see on Gal. 4:15).

They led him. His companions’ eyesight was relatively unaffected. Perhaps they had not gazed so directly at the blazing glory, or the full radiance had not shone upon them. In any case they were able to guide Saul, leading by the hand him who had started forth as their leader. Saul’s pride was now changed to humiliation. His mission was already known at Damascus, and his arrival had been eagerly anticipated by the priestly faction and dreaded by the Christians. Now he had come, but the mission had collapsed. The letters to the synagogues were never delivered.

9. Three days. The conflict in Saul’s conscientious soul must have been terrible, and all of the three days were needed before peace was attained. The Spirit of God, moreover, used these three sightless days for illuminating the mind of the stricken man. In the quiet darkness Saul was able to recall the Messianic prophecies, to apply them to Jesus of Nazareth, and to judge his own past in the light of his new convictions. How great must have been his anguish, how fervent his prayers for pardon, how sweet the gift of Christ’s own forgiveness! See AA 118–120.

Eat nor drink. The abstinence was not entirely a penitential act. His mental anguish temporarily overpowered the normal craving for food. The three days of blindness were a period of soul searching and repentance.

10. Ananias. For the meaning of the name see on ch. 5:1. Ananias was a common name among the Jews. There is no other mention of this particular disciple in Scripture, except in ch. 22:12, where Paul describes him as “a devout man according to the law, having a good report of all the Jews which dwelt” in Damascus. It is possible that these qualities made him the leader of the Christian community and prepared him to be the Lord’s messenger to Saul. How he became a Christian is not known. He may have followed the Saviour during the earthly life of Christ, or have been among the Jewish converts on the day of Pentecost or at some subsequent time. He then may have been forced to flee from Jerusalem by the persecution that followed the death of Stephen. These, however, are only conjectures. But it is clear from the words that Ananias employed in expressing his reluctance to visit Saul (ch. 9:13, 14) that he still had trustworthy communication with Jerusalem, for he knew of the havoc the persecutor had caused, and of the purpose of his mission to Damascus.

In a vision. As Ananias was prepared by a vision to visit Saul, so Saul was prepared for a visit from Ananias (v. 12). On this preparation through vision, and its similarity to the preparation of Peter and Cornelius (ch. 10:1–8), Conybeare and Howson remark: “The simultaneous preparation of the hearts of Ananias and Saul, and the simultaneous preparation of those of Peter and Cornelius—the questioning and hesitation of Peter, and the questioning and hesitation of Ananias,—the one doubting whether he might make friendship with the Gentiles, the other doubting whether he might approach the enemy of the Church,—the unhesitating obedience of each, when the divine will was made clearly known,—the state of mind in which both the Pharisee and the centurion were found, each waiting to see what the Lord would say unto them—this close analogy will not be forgotten by those who reverently read the two consecutive chapters [9 and 10], in which the baptism of Saul and the baptism of Cornelius are narrated in the Acts of the Apostles” (The Life and Epistles of the Apostle Paul, p. 94).

Behold, I am here, Lord. These words express Ananias’ readiness to execute the Lord’s instructions. Compare the examples of Samuel (1 Sam. 3:1–10) and Isaiah (Isa. 6:8).

11. Street. Gr. rhumeµ, a narrow passage between rows of houses. The name was eventually applied to broader thoroughfares. Even so, the “street” would be narrow by Western standards.

Straight. A long straight street, now known by the name Sultaniyeh, still runs through the old city of Damascus from east to west, and is possibly the same along which Ananias walked to meet Saul in the house of Judas. The present street level is some 30 steps above that of Saul’s time, so it is not possible to identify the house where Saul stayed.

Judas. The record gives no information concerning this Judas, or why Saul had been led to his house. This whole account shows how detailed are both the Lord’s knowledge and His planning.

Saul, of Tarsus. This passage is noteworthy as the first mention in Scripture of the apostle’s birthplace (cf. Additional Note 2 on ch. 7). Its physical position guaranteed the importance of Tarsus. Although it stood 10 mi. inland, a safe harbor lay between the city and the sea, and small craft could reach the town. Beyond the city’s limits there towered the Taurus Mts., through which the narrow gorge known as the Cilician Gates gave access to the interior of Asia Minor. But the ancient city was noted for more than its strategic site. It was famous as a university town, and was sometimes known as the Athens of Asia Minor. Its scholars were respected for their skill in the sciences, and its philosophers included many noted Stoics, who may have had some influence on Saul’s own outlook. In the realm of trades, it is significant that tent-making, Saul’s trade (ch. 18:3), held a prominent position.

Prayeth. Rather, “is praying,” denoting continuity in prayer (cf. 1 Thess. 5:17). Here is indeed a contrast between the threatening and slaughter the persecutor breathed out as he drew near to Damascus, and the prayerfulness of humble repentance in which he now was living. Saul’s prayers would include a petition for pardon for the past, light and wisdom for the future, strength for the work to which he was now called, and intercession for those whom he had before been persecuting.

12. In a vision. Textual evidence is divided (cf. p. 10) between retaining and omitting these words, yet Saul was probably informed thus. It is not strange that the Lord who revealed Himself on the Damascus road should now ensure the success of His plans by giving almost simultaneous visions to those whom He is planning to bring together.

A man. Although Jesus is speaking to Ananias, He is reporting Saul’s viewpoint. It seems clear from this description of Ananias that he was unknown to Saul at this time.

Coming in. Note the indirect way in which the Lord here gives Ananias his instructions: He recounts the vision and expects Ananias to make it an actuality by finding Saul and restoring his sight.

13. Heard by many. Rather, “heard from many.” Ananias recoils from the implied command. His obedient but human spirit balks at the thought of ministering to one with Saul’s dreadful reputation. He respectfully remonstrates with the Lord. The words show that Ananias had been living in Damascus, and had not just arrived from Jerusalem (cf. on v. 10). They also indicate how widespread among the Christians was the knowledge of the fury of Saul’s attacks upon the church. The reports were sadly confirmed by the refugees who had come to the city from Jerusalem.

How much evil. See on chs. 8:1, 3; 9:1.

Saints. For the Hebrew background of the term see on Ps. 16:3. For its significance among Christians see on Rom. 1:7. It is interesting that this early use of the word in the NT (cf. Matt. 27:52) should be by Ananias, sent to be Saul’s instructor, and that it should afterward have been employed so frequently by the apostle himself (Rom. 1:7; 15:25; 16:2; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; etc.).

14. Authority. This was formal authority expressed in writing, which Saul had sought personally (see vs. 1, 2).

All that call. To call on Christ is to believe in Him. See on ch. 2:21; cf. Acts 9:21; 1 Cor. 1:2; 2 Tim. 2:22.

15. Go. The words “thy way” appear in no Greek text. The perplexity of Ananias arose from his ignorance of the true state of affairs. But the Lord knew every circumstance in this situation, and directed His servant accordingly.

Vessel. Gr. skeuos, “vessel,” “implement,” is used with a wide range of meaning in the NT (cf. Matt. 13:48; Luke 8:16; John 19:29; Acts 10:11; Rom. 9:21; 2 Cor. 4:7; 1 Thess. 4:4). It was employed by classical writers concerning useful and trustworthy slaves. It is in this sense that the Lord applies skeuos to Saul as the instrument with which He would work out His gracious will for the Gentiles. The word for “chosen” (eklogeµ), which occurs here for the first time in the NT, is translated “election” in all other cases.

Bear my name. This explains the Lord’s purpose in the election of Saul; he was to carry Christ’s name, or exhibit His character (see on ch. 3:16).

Gentiles. The Gentiles are placed first on the list, because Saul’s field of labor was to be especially among them (see on Rom. 1:13, 14; 11:13). This must have been a startling revelation to Ananias, who, as a devout Jew, had not yet realized that the whole world was to hear of Christ. But he now sees, in the man of whom he had only heard as the great persecutor, one who has been chosen and trained, and made more fit than all others for the work of spreading the gospel throughout the world.

Kings. The words find sufficient, but perhaps not exclusive, fulfillment in Paul’s speech before Agrippa (ch. 26:1, 2), and possibly before Nero (see on 2 Tim. 4:16).

Children of Israel. Although an apostle to the Gentiles, Paul preached to the Jews at every opportunity (see chs. 13:5; 14:1; 17:1, 10; 18:4, 19; 19:8).

16. I will shew. This suggests special instruction given by Christ to Saul, possibly through a vision (cf. ch. 20:23). The prospect of suffering tends to deter some persons from embarking on an enterprise. To Saul of Tarsus, however, such a prospect would be a challenge. It would enable him, if not to atone for the past, at least to bring forth fruits worthy of his repentance. The fulfillment of the forecast of suffering is recorded in 2 Cor. 11:23–28, and, in less detail, in 2 Cor. 6:4, 5. See also on Matt. 5:10–12; Acts 14:22; Rom. 8:17; 2 Tim. 2:12.

17. Ananias went. He accepts the Lord’s assurances, and renders instant obedience.

Putting his hands. This act had a twofold purpose: (1) to heal (see Mark 16:18), and (2) to bestow the Holy Spirit (cf. on Acts 6:6). The act served to confirm Saul’s vision (ch. 9:12) and to identify his Heaven-sent visitor.

Brother Saul. The erstwhile persecutor had cut himself off from the Jewish authorities and had seemingly small prospects of being accepted by the Christians. Ananias’ use of the title “Brother” would therefore reassure him and set his fears at rest. Ananias uses the same Hebrew (Aramaic) form of the name (Saoul) as Jesus had already employed in the vision on the way to Damascus (see on v. 4).

The Lord, even Jesus. This composite title combines the title Saul already had used for his heavenly interlocutor (v. 5) and Christ’s own identification of Himself as “Jesus” (v. 5). This also would reassure the stricken man.

That appeared. The fact that Ananias, hitherto unknown to Saul, already knew of the revelation on the Damascus road, must have confirmed to Saul the reality of what he had seen and heard.

Hath sent me. This links Paul’s vision along the way and the visit of Ananias. Saul could now expect the promised instruction (v. 6), of which a fuller report is given in ch. 22:14–16.

Receive thy sight. Literally, “look up,” meaning, regain thy sight. There is here a close relationship between the laying on of hands, the recovery of sight, and being filled with the Holy Spirit.

Be filled. Compare on Acts 2:4; 4:31; Eph. 5:18.

18. Scales. Gr. lepides, used by Hippocrates as a technical term for a disease of the eye. Inasmuch as Saul’s blindness was the result of a supernatural manifestation, it is fruitless to attempt to identify his affliction precisely in modern medical terminology. However, it is understandable that Luke would use a medical term to describe Saul’s condition.

He received sight. Literally, “he looked up,” meaning, he recovered his sight.

Forthwith. Textual evidence attests (cf. p. 10) the omission of this word. That the cure was instantaneous, however, is clear from the word “immediately.”

Baptized. The fuller account in ch. 22:16 shows that Ananias exhorted Saul to engage in the rite. It is clear that baptism was regarded as a condition for admission into the church (see on Matt. 3:6; Acts 22:16). No visions and revelations of the Lord, no intensity of personal conviction, exempted Saul from it. The baptism would probably be conducted in either the Abana or the Pharpar river, mentioned in the narrative of Naaman (2 Kings 5:8–14). The rite was administered by Ananias, as Christ’s representative (AA 122).

19. Received meat. The first sentence of this verse seems to fit better at the close of v. 18. For the use of “meat,” meaning “food,” see on Matt. 3:4. Saul’s three-day fast must have left him weak.

Strengthened. As Calvin says, “He refreshed not his body with meat until his soul had received strength.” Then, both body and soul were made strong for the work that lay before them.

Was Saul. Textual evidence attests (cf. p. 10) the reading “he was,” referring, of course, to Saul.

Certain days. Gr. heµmerai tines is also used by Luke in Acts 10:48; 15:36; 16:12; 24:24; 25:13, and in every case indicates a brief period of time. It describes the time Peter stayed with Cornelius, the short time spent by Paul and Barnabas at Antioch, Paul’s short stay at Philippi, the brief time Paul was detained at Caesarea before he was heard by Felix, and a like period between the arrival of Festus and the visit Agrippa made to greet him as the new governor. Here it stands in contrast with the expression “many days” in ch. 9:23, which seems to indicate in the writer’s mind a somewhat longer period. It is probable, from the way in which “disciples” are here mentioned, that there were many Christians in Damascus, even at this early period. Saul was now received by them, not as an enemy, but as a brother. The work of faithful Ananias is now done, and he appears in no other scenes in the book of Acts.

20. Straightway. Christ healed Saul “immediately” (v. 18); Saul began his witness “straightway.” The two adverbs are from the same Greek word.

Preached Christ. Textual evidence attests (cf. p. 10) the reading “Jesus” in preference to “Christ,” which was not yet generally used. The preaching that Jesus of Nazareth was the Christ, their long-expected Messiah, was ever the main content of the apostle’s message to the Jews. Saul’s preaching, like that of Peter (see on ch. 2:16), would certainly have a strong prophetic background (AA 123, 125).

In the synagogues. Saul went, even as Christ had (see on Luke. 4:16), into the synagogues as the places most likely to furnish audiences for his gospel proclamation. As a Sabbathkeeper, he would be in the synagogues on the Sabbath. As an apostle, he would proclaim there the gospel. Instead of delivering to the presidents of the synagogues the letters he had received from the leaders in Jerusalem (Acts 9:2), he heralded to them the gospel from a far higher Authority than the chief priests. For Paul’s practice of preaching to the “children of Israel” in the synagogues see on v. 15.

The Son of God. For the significance of the title see on Luke 1:35. This is the only instance where the title is used of Jesus in Acts. What Paul proclaimed was (1) that Christ was verily the Son of God no less than the son of David, (2) that Jesus of Nazareth had been shown to be the Christ. Not only was this a perplexity to the Jews (cf. on Matt. 22:41–46), but it seemed to them a blasphemous claim. It required much grace for the Jews to accept the message of the unique Sonship of Jesus.

21. Amazed. See on ch. 2:7. This amazement is understandable in the light of Saul’s reputation as a persecutor of Christians. The synagogue authorities may have been instructed to give Saul their cooperation in the work he was to do. It is clear from what follows that his fame was well known to the Jews of Damascus.

Destroyed them. Or, “made havoc of them.” Paul makes use of the same verb to describe his own conduct (Gal.1:13, 23). From the strong expression used here it is evident that the slaughter of Christians in Jerusalem was not limited to the stoning of Stephen.

Called on this name. See on chs. 2:21; 3:16; 4:12.

Came hither. Rather, “had come hither,” implying that Saul’s purpose in coming to Damascus had been abandoned.

22. Saul increased. He increased in experience and effectiveness. The Holy Ghost was giving him more and more power as time went by.

Strength. In later years this word played a prominent part in Paul’s thinking. “I can do all things through Christ which strengtheneth me” (Phil. 4:13). He realized that it was Christ whose “strength” was “made perfect in weakness” (2 Cor. 12:9); it was Christ who “enabled” him, or made him strong for the ministry (1 Tim. 1:12); and it was Christ who “strengthened” him in the closing trials of his life (2 Tim. 4:17).

Confounded. Gr. sugchunoµ, “to pour together,” “to bewilder,” “to confound.” Saul’s training under Gamaliel stood him in good stead. He could now use his thorough knowledge of Jewish learning for the support of his new-found convictions. His methods commended his faith to those Jews who were sincerely looking for the Hope of Israel; but these, unfortunately, would not be a large proportion of his listeners. The rest of the Jews were “confounded.” They heard their Scriptures applied to the life of Jesus by a trained mind. They continued their rejection of the Saviour, but had not yet moved far enough to attack Saul.

Proving. Gr. sumbibazoµ, “to join together,” “to cause a person to unite with one in a conclusion”; hence, “to demonstrate,” “to prove.” With consummate skill Saul set forth the prophecies of the Messiah as fulfilled in Jesus of Nazareth.

This is very Christ. Or, “this is the Anointed One [the Messiah].”

23. Many days. Gr. heµmerai hikanai, an expression that refers in v. 43 to the time Peter spent in Joppa; in ch. 18:18 (translated, “a good while”) to the time Paul tarried in Corinth after his hearing before Gallio; and in ch. 27:7 (translated, “many days”) to the extended period of Paul’s slow sailing on his voyage to Rome. It appears, therefore, that the expression covers a fairly long but indefinite period of time. In contrast, “certain days” denotes a shorter period (see on ch. 9:19).

This distinction is of great value in any attempt to reconstruct this period in the apostle’s career. The “certain days” of v. 19, and the “many days” of this present verse, appear to distinguish two periods of residence in Damascus. The first was brief, and ended with Saul’s confounding the Jews (v. 22). The second was longer, and came to an end with his flight from Damascus (vs. 23–25). The visit to Arabia (Gal. 1:15–18) can best be placed between these two periods (AA 125–128). Luke makes no mention of such a visit, but Paul states that he went to Arabia soon after his conversion, prior to his return to Damascus, and before he went back to Jerusalem (Gal. 1:15–18). After the crisis on the Damascus road, rest and seclusion were desirable, and quiet communion with God was needed to prepare him for the years of strenuous labor that lay ahead. If the “three years” of Gal. 1:18 is reckoned from Saul’s conversion, then both visits to Damascus would be included in that period, and the stay in Arabia and the residence of “many days” in the city need not be unduly extended.

The precise location of the “Arabia” to which Saul went is unknown. However, the fact that Damascus at that time was occupied by the troops of Aretas IV, king of Arabia Petraea, or Nabataea (see Palestine During the Ministry of Jesus), makes it probable that Saul went into that region. This was so large an area, stretching from the borders of Egypt to the environs of Damascus, that it gives no specific idea of where Saul went. Neither are there any certain data for fixing the time of his visit. For relevant chronological facts see p. 100.

The period of Saul’s absence probably witnessed a large growth in the Christian society at Damascus, with a type of discipline and worship similar to that at Jerusalem. So far as is known, no Gentile converts had yet been admitted to the church, and the preaching of the gospel was still restricted to the Jews. With intense affection for his brethren according to the flesh (Rom. 10:1), Saul entered vigorously upon the work of evangelization among them, until their bitter antagonism drove him from Damascus. Saul himself was now tasting the hatred that had been poured out against Stephen.

Took counsel. The authorities were provoked to plot against Christ because of the success of His ministry (see on Matt. 15:21; 19:3; John 5:16). Even so did Saul’s work lead the Jews to murderous opposition. Their evaluation of the new apostle’s witness may be estimated by the drastic steps they took in their attempt to destroy Saul.

24. Laying await. Gr. epibouleµ, “a plan against one,” hence, “a plot.” The same word is used in chs. 20:3, 19; 23:30, but is peculiar to Acts. It implies a carefully planned opposition, with the death of Saul as its goal. Saul came to hear of the plot, perhaps through one of his own disciples (see on ch. 9:25). The fact that he was warned shows that he had made friends in the city, and that these were willing to aid him in the emergency that now developed.

Watched. Rather, “were watching,” secretly, by day and by night. For details of this incident in the apostle’s life see 2 Cor. 11:32, 33. An active part in the plot against Saul was taken by the ethnarch (governor) of the city. This ethnarch represented the Nabataean Aretas, king of Arabia Petraea, who had Petra in ancient Edom as his capital, and who was the father of the woman whom Herod Antipas divorced in order to marry Herodias (see Vol. V, pp. 40, 64). For a suggestion as to how Aretas had come into possession of Damascus see on Acts 9:2. Damascene coins have been found bearing the names of Augustus and Tiberius, but none has been found for the reigns of Tiberius’ successors, Caligula and Claudius. Tiberius had been a friend and supporter of Herod Antipas against Aretas, but it is possible that Caligula reversed this policy and created a new ethnarchy, in favor of Aretas, to whose predecessors Damascus had belonged (Josephus Antiquities xiii. 15. 2 [392]). The ethnarch apparently wished to court favor with the large Jewish population, and looking upon Saul as a disturber of the public peace, took measures for his arrest and condemnation. From Luke’s account it appears that the Jews assumed a large part of the responsibility for Saul’s capture. Paul’s own story (2 Cor. 11:32) does not conflict with this, but shows that they had the ethnarch’s support. Sentinels were evidently stationed at each gate of the city, through which a fugitive might attempt to pass, in order to prevent Saul’s escape.

25. The disciples. Textual evidence attests (cf. p. 10) the reading “his disciples.” This well-supported reading is in agreement with the implications of the phrase “many days” in v. 23. On his second visit to Damascus Saul remained long enough to gather around him a group of followers who accepted him as their teacher, and were now willing to risk their lives for his safety.

Basket. Gr. spuris, “basket,” probably a hand basket, as in Matt. 15:37. But in 2 Cor. 11:33 Paul describes it by another word, sarganeµ, “a wicker or ropework hamper,” which would be large enough to hold a man. This experience is mentioned by Paul in connection with his “infirmities” (in which he may have included his traditional smallness of stature) of which he was content to boast (2 Cor. 11:30). The escape was made through an opening or “window” in the town wall (2 Cor. 11:33; cf. the escape of the spies from Rahab’s house, Joshua 2:15, and of David from his own house, 1 Sam. 19:12). Saul seems to have been conscious of the incongruity of the situation: he was being saved, in a rather ignominious manner, by the very people whom he had come to extirpate!

26. Jerusalem. This flight from Damascus to Jerusalem comes after the three-year period of residence in Arabia (see Gal. 1:17, 18). Thus it would be Saul’s first visit to the capital since the day he set out for Damascus, and he was probably still known to the Christians in Jerusalem only as their determined enemy.

Assayed to join. That is, “attempted [or “tried”] to join.” The verb translated “join” (kollaoµ) is used of close and intimate fellowship, such as that of husband and wife; of brothers; and of friends (cf. on Matt. 19:5; Luke 15:15). Saul was seeking full brotherhood with the disciples. Had Saul gone as a Jew to Alexandria or some other city where Jews were numerous, his first thought would have been to search out his co-religionists. He did so in Jerusalem: he sought to join the Christian community. But the church was suspicious of him. Its members knew Saul only from his terrible persecutions. Might he not still be bent on their destruction? They would be cautious until they were sure of his sincerity. Their ignorance concerning the genuine nature of his conversion can be explained on at least two grounds: (1) The “three year” absence (see on Acts 9:23) gave little basis for reliable news about his attitude toward Christianity; (2) political changes in the city of Damascus may have (see on v. 24) interrupted communications between the Christians there and those in Jerusalem.

Afraid of him. This clause should be introduced by “and” instead of “but.” This makes less sharp the contrast between Saul’s desire to join the brethren and their consequent behavior. The phrase may then read, “and all [the disciples] were fearing him.” They had justifiably feared him in the past, and knowing no reason to change, continued to fear him. They may have wondered whether he was merely disguising his true nature in order to spy on them and provoke further trouble.

Believed not. This shows that someone informed the disciples about Saul’s conversion, but that they were not ready to accept news of such a miracle. They wanted trustworthy evidence of his change before accepting him into their community. Under the circumstances, their caution was natural and even commendable.

27. Barnabas. Why did Barnabas receive Saul, when the other disciples feared him? The answer may be found in his character, which appears to have been of a kindly, generous nature (see on ch. 4:36, 37). Many commentators suggest that Barnabas championed Saul because of previous acquaintance. If this is true, we can see Barnabas, on the strength of his trust in Saul’s sterling character, believing the miracle of his conversion, and gladly recommending him to the apostles. The kindly act also testifies to the influential position held by Barnabas in the church.

To the apostles. That is, he brought him to such of the apostles as happened to be then in Jerusalem. In the more specific account in Gal. 1:18, 19, Saul himself states that he went to Jerusalem “to see Peter,” and that the only other leading teacher whom he saw was “James the Lord’s brother.” Although he had received his commission directly from Jesus, he wished to hear about his Lord from those who were eyewitnesses of His earthly life and ministry. Since only Peter and James are mentioned, it is possible that the other apostles were absent from Jerusalem at the time. It is also possible that, after feeling the pulse of the church, he made no effort to force his presence upon them. He records that he “was unknown by face unto the churches of Judaea” (Gal. 1:22). This expression, however, may simply mean that he was unknown to the provincial churches in Judea, although he was personally known to the members in Jerusalem. In view of his vigorous evangelistic activity in Jerusalem (Acts 9:28, 29), it is hardly possible that he remained unknown to the church in the capital city. On the other hand, his visit lasted only 15 days (Gal. 1:18), and was cut short by attempts on his life (Acts 9:29, 30).

Declared. Gr. dieµgeomai, “to declare fully,” “to declare in detail.” This, as the Greek text more clearly states, was done by Barnabas on Saul’s behalf. This presupposes a full recital of his conversion experience by Saul to Barnabas, who then recounted the wonderful story.

Seen the Lord. In none of the other records of Saul’s encounter on the Damascus road (chs. 9:3–9; 22:6–11; 26:12–18) is it specifically stated that he saw the Lord Jesus. However, in chs. 9:17; 26:16 the Lord is said to have appeared unto Saul, and in ch. 22:14 Ananias speaks of his having seen “that Just One.” Now Barnabas says clearly that Saul “had seen the Lord in the way.” This agrees with Paul’s later claims—“Have I not seen Jesus Christ?” and “he [the Lord] was seen of me also” (1 Cor. 9:1; 15:8).

Spoken to him. It was important for the apostles to know that Christ had actually spoken to the one whom Barnabas was sponsoring. They had received their commissions directly from the Lord (see on Mark 3:14; Matt. 28:19, 20; etc.). They would be impressed on learning that Saul had also been personally commissioned by the same Master.

Preached boldly. Gr. parreµsiazomai, “to speak plainly,” or “freely”; hence, “to grow confident,” “to have boldness” (cf. 9:29; 14:3; 18:26; etc.). Here was proof of the genuine nature of the conversion of Saul. He boldly championed the cause he had originally set out to destroy. Barnabas well knew that news of Saul’s bold ministry would make a deep impression on the minds of the apostles and lead them to receive him as one of their own.

Name of Jesus. See on ch. 3:6, 16.

28. Was with them. This implies intimacy of fellowship.

Coming in and going out. This does not mean that Saul was constantly leaving and re-entering the city, but that he was freely moving about within Jerusalem (see on ch. 1:21).

29. Spake boldly. See on v. 27. The first clause of v. 29 should be taken with v. 28. It reads literally, “speaking boldly in the name of the Lord.” The second clause reads literally, “he was both speaking and disputing against the Grecians.”

Name. See on chs. 2:21; 3:6, 16.

Disputed. The Greek word thus translated is used by Luke to describe Stephen’s encounter with the Greeks (see on ch. 6:9). There is a notable difference, however. The “Grecians” had disputed with Stephen; now Saul disputes with them. He, as a Tarsian Jew, was well equipped for such discussion (see on ch. 9:11). They were aroused to a passionate frenzy. Twice within a few weeks the apostle’s life was endangered, first in Damascus (v. 24), now in Jerusalem.

Grecians. That is, Hellenistic Jews (see on ch. 6:1).

Went about. Gr. epicheireoµ, “to put the hand to,” “to try” (see Acts 19:13; cf. on Luke 1:1; Acts 9:23, 24).

To slay. Saul was willing to face the death that had been dealt to Stephen, but the Lord had other plans for His courageous servant. It is at this juncture that the vision of warning and instruction can best be placed (see on ch. 22:17–21; cf. AA 130).

30. Brethren knew. They now know Saul, and the plot that is being laid against him. Their knowledge spurs them to immediate action. They take him down to the seacoast, whence he can flee the country.

Cжsarea. Not Caesarea Philippi (at the foot of Mt. Hermon), but the seaport that lay about 64 mi. northwest of Jerusalem. This was a place from which Tarsus could easily be reached either by sea or by the road that ran northward along the coast of Syria. At Caesarea he would probably find Philip. The two men, one the friend and the other the erstwhile opponent of Stephen, would thus come face to face as brethren. See on ch. 8:40.

Sent him forth. Gr. exapostelloµ, literally, “to send away out of.” This seems to imply that the disciples sent Saul away by ship to Tarsus. There is no irreconcilable conflict between this and Paul’s own statement: “Afterwards I came into the regions of Syria and Cilicia” (Gal. 1:21). Syria and Cilicia together formed one Roman province at that time, and by going to Tarsus, Saul entered that district. Alternative interpretations are that (1) his boat called at Syrian ports on its way to Tarsus in Cilicia, (2) Saul went first to Tarsus and then made missionary trips into nearby territories in Cilicia and Syria. This last suggestion may account for the presence of Christian churches in that area, which must have been established independently of Paul’s First Missionary Journey (see on Acts 15:36, 41).

Tarsus. This, Saul’s home town (see on v. 11), may not have been the most comfortable refuge for the apostle. Christ’s saying that “a prophet hath no honour in his own country” (John 4:44) was likely to be painfully true in Saul’s case. Not only was he returning to his birthplace; he was returning to his birthplace; he was going back as a renegade Jew, an apostate from the faith of his fathers, a leader of the despised and persecuted sect of the Christians. His reception may be imagined, and may help to account for his silence on the subject of his family. At this point the narrative leaves Saul until Barnabas seeks him out for a more extensive ministry (Acts 11:25).

31. Then. Rather, “therefore.” The pattern of events in vs. 29–32 is similar to that of ch. 8:3–5. At the earlier time Saul persecuted the church, therefore the believers were scattered and preached the word, and the way opened for Philip to take the gospel to Samaria. In the present instance, Saul himself was persecuted, withdrew to Tarsus, the church gained a respite and used it profitably, and Peter evangelized the coastal districts.

Churches. Textual evidence favors (cf. p. 10) the reading, “now the church throughout the whole of Judea and Galilee and Samaria had peace.” The reference is to the whole Christian body, not to specific congregations. This emphasizes the union of the local churches into the corporate body of the entire church. The word “church” thus seems to be used here in a universal rather than a local sense.

Rest. Literally, “peace.” The respite may have arisen from Paul’s departure: when he left, the irritant to the Jews was removed. Another reason may possibly be found in the diversion caused by the emperor Caligula’s attempt to set up his statue in the Temple at Jerusalem (see p. 78)—an attempt from which he was dissuaded, according to Josephus (Antiquities xviii. 8. 2–8), only by the determined opposition of the Jews, by the earnest entreaties of King Herod Agrippa, who resided in the city of Rome at the time, and by the appeals of Petronius, the governor of Syria. According to Josephus, the Syrian governor was influenced by showers of rain that, after a long drought, fell from a clear sky in answer to the prayers of Israel.

All Judжa. This brief notice covers a great deal of early church history, and is especially significant. It is the first intimation of the existence of organized religious communities in the towns and villages of Palestine. No local churches are named, but many may have sprung up as a delayed result of Christ’s personal ministry. In addition, the work of Philip, Peter, and John needs to be taken into account (see on ch. 8:5, 6, 14, 25). But, whatever may have been the origin of the Palestinian churches, this verse attests their existence and demonstrates that Christ’s command (ch. 1:8) was being faithfully obeyed.

Edified. Gr. oikodemeoµ, “to build a house,” “to erect a building,” and, by extension, “to edify,” “to build up” in general. The “peace” mentioned earlier in the verse gave opportunity for the church to be “built up” in both the organizational and the spiritual sense. Oikodomeoµ plays a frequent part in Paul’s vocabulary (see Acts 20:32; Rom. 15:20; 1 Cor. 8:1; Gal. 2:18; etc.).

Fear of the Lord. The phrase is common in the writings of the OT, where it describes reverential awe (see on Job 28:28; Ps. 19:9; Prov. 1:7). It is rare in the NT, the English form of the phrase being used only here. In 2 Cor. 5:11 “the terror of the Lord” is better translated, “the fear of the Lord.”

Comfort. Gr. parakleµsis, “consolation,” “exhortation,” “encouragement” (see on Matt. 5:4; Luke 6:24; John 14:16). The phrase may be translated, “walking … in [or “by”] the counsel of the Holy Spirit.” The church members feared the Lord and were guided by the Spirit; their whole lives were under divine control.

Were multiplied. As a result of the satisfactory spiritual state of the church, its members and its groups increased in numbers. It will always be so. Deep spiritual life on the part of Christians will be fruitful in the salvation of the unsaved. Such fruitage may come from the lives of laymen as well as from the ministry of the officers of the church.

32. Came to pass. See on Luke 1:8. The phrase is typical of Luke’s style. He uses it at least 39 times in his Gospel, and 14 times in Acts. It usually marks a juncture in the narrative.

Peter. From this point until ch. 11:25, the record leaves Saul and turns to the work of Peter. Because of this, the present section is sometimes described as “The Acts of Peter.” It is evident, however, that Luke gives this account of Peter’s ministry not as a partial biography of this pillar of the church, but as a part of his over-all literary plan of depicting the conversion of the Gentiles. When, through the work of Peter, this new phase of Christian service is well on its way, the writer returns to Saul’s career and concentrates on his missionary labors among the Gentiles.

Luke’s narrative (Acts 8:25) had left Peter, with John, preaching the gospel to Samaritan villages on his way back to Jerusalem. After his return he received a 15-day visit from Saul (Gal. 1:18). But it is clear that the apostles did not cloister themselves in Jerusalem; they went farther afield and ministered to newly established groups of believers. Such visits helped to unify the infant church and promote its balanced growth.

Passed. Gr. dierchomai, “to go through.” For its missionary significance see on ch. 8:4 (cf. Luke 9:6).

Throughout all quarters. This may also be translated “among them all,” referring either to the church groups of v. 31 or to the “saints” mentioned later in this verse.

Saints. See on v. 13.

Lydda. Lod of the OT (1 Chron. 8:12; Ezra 2:33; Neh. 7:37; 11:35), known in modern times as Ludd. The town was founded by settlers from the tribe of Benjamin (1 Chron. 8:1, 12), in the rich plain of Sharon. It lay 11 mi. (17.7 km.) southeast of Joppa, and a day’s journey northwest of Jerusalem. Josephus (Antiquities xx. 6. 2) called it a village “not less than a city in largeness.” At the request of Judas Maccabaeus, Demetrius Soter transferred it to the holdings of the Temple at Jerusalem (1 Maccabees 11:32–34). Under the rule of the Roman Cassius, noted for his brutal seizure of property and funds, the inhabitants were sold as slaves (Josephus Antiquities xiv. 11. 2 [275]). However, it had recovered its former prosperity, and appears at this time to have been the seat of a flourishing Christian community. In the wars preceding the destruction of Jerusalem, it was burned by Cestius Gallus a.d. 66 (Josephus War ii. 19. 1 [515, 516]), when most of its inhabitants had gone to the Feast of Tabernacles in Jerusalem, and was occupied by Vespasian ina.d. 68 (ibid. iv. 8. 1 [444]). When the city was rebuilt, probably under Hadrian (c. a.d. 130), it was renamed Diospolis (City of Zeus). It was later the seat of one of the chief bishoprics of the Syrian church. Its outstanding characteristic seems to have been its poverty. According to an ancient Jewish commentary, Rabbi Nathan (a.d. 160) said, “There are ten portions of poverty in the world, nine in Lydia [Lydda] and one in the rest of the world” (Midrash Rabbah, on Esther 1:3, Soncino ed., p. 30). It is quite likely that the faith of Christ was planted in the city by Philip the evangelist. The town would be on the road that Philip would travel as he passed through “all the cities” on his way from Azotus to Caesarea (see on Acts 8:40).

Ministry of Peter to Jews and Gentiles

33. жneas. Gr. Aineias, an old Greek name, not to be confused with that of the famous hero of Troy, Aineias. In Josephus (Antiquities xiv. 10. 22 [248]) the name is used of a Jew, so this man could well have been a Hellenistic Jew (see on ch. 6:1). We are not told that he was a disciple, but it may be inferred that he was among “the saints.” The care with which Luke records that Aeneas had been eight years a bedridden paralytic, may reflect professional exactness (cf. Luke 13:11; Acts 3:2; 4:22; 14:8). For exhibits of Luke’s interest in medical matters see on Acts 3:7; 9:18; 28:8. For the significance of the word “palsy” see on Matt. 4:24; Mark 2:3. No doubt could be cast upon the miraculous nature of this man’s cure.

34. Jesus Christ. Note the care with which Peter avoids claiming any personal power to heal. He acknowledges only Christ’s ability to help the sufferer (cf. chs. 3:6, 12; 4:9, 10).

Maketh thee whole. Rather, “heals thee.” Use of the present tense suggests that the healing was immediate (cf. “he arose immediately”).

Arise. A command used by our Lord in similar cases (Matt. 9:6; John 5:8).

Make thy bed. He was to do at once for himself what others had done for him for so many years.

35. All that dwelt. That is, not necessarily every individual, but a large number of the inhabitants. As the news of this miracle was spread abroad, there was a general revival of godliness in the area.

Saron. Gr. ho Saroµn, “the Saron,” from the Heb. Sharon. No village or town of this name is known. The use of the article makes it probable that the reference is to the Plain of Sharon, which lay between the central mountains of Palestine and the Mediterranean Sea, and extended along the coast from Joppa to Carmel. It was proverbial for its beauty and fertility (see on Isa. 35:2; 65:10).

Saw him. The man’s eight-year-long paralysis must have been well known in the district, and to see such a one going about healed must have attracted as much attention as did the healing of the lame man at the Temple (cf. ch. 3). Many doubtless inquired as to how the man had been healed.

Turned to the Lord. The miracle that restored Aeneas physically, aroused faith in the power of Jesus Christ to heal spiritually. Thus the circle of believers was still further widened. The way was being prepared for the giving of the gospel to the Gentiles who lived in that coastal region.

36. Joppa. Gr. Ioppeµ, from the Heb. Yapho, meaning, “beauty,” the modern Jaffa. See on Joshua 19:46; 2 Chron. 2:16; Jonah 1:3. The city is mentioned by the Egyptians of the 15th century b.c. The place was famous in Greek legends as the spot where Andromeda was bound when delivered by Perseus (Strabo Geography xvi. 2. 28; Josephus War iii. 9. 3 [420, 421]). The town stood on a hill so high that it was claimed that Jerusalem could be seen from its summit. It was the port nearest to Jerusalem, and though the harbor was difficult and dangerous to enter, it was used to land the timber which, first under Solomon, and afterward under Zerubbabel, was brought from Lebanon for the construction of the Temple (1 Kings 5:9; 2 Chron. 2:16; Ezra 3:7). It was the port from which ships sailed to Tarshish (Jonah 1:3). Under the Maccabees the harbor and fortifications were restored (1 Maccabees 14:5). Augustus gave the city to Herod the Great and afterward to Archelaus (Josephus Antiquities xv. 7. 3; xvii. 11. 4). When Archelaus was deposed, the city became part of the Roman province of Syria. It remained fanatically Jewish, however, and stayed loyal to Judaism throughout the upheavals of a.d. 66–70. In Peter’s day and later it was notorious as a headquarters for pirates. Here, as in the case of Lydda (see on Acts 9:32), the raising up of a Christian company was probably accomplished by Philip (see on ch. 8:40).

Disciple. Gr. matheµtria “a female disciple.”

Tabitha. An Aramaic name, TabyethaХ, corresponding to the Hebrew name Zibiah in the OT (2 Kings 12:1; 2 Chron. 24:1), or Zibia (1 Chron. 8:9), “gazelle.” The Greek form, Dorkas, means “wild she-goat,” or “gazelle.” The fact that this disciple’s name is given in two languages may imply some points of connection between the Hebrew and the Hellenistic sections of the church.

Full of good works. By some, Dorcas is regarded as a deaconess in the church at Joppa. If this is true, it may reflect the influence of Philip. He was one of the seven (see ch. 6:3, 5), and it is possible that he carried the organization of the church in Jerusalem into the churches he himself established. Thus, Dorcas may have had special care of the widows of the church (cf. chs. 6:1; 9:39).

Almsdeeds. Gr. eleeµmosuneµ, “mercy,” especially as shown in giving alms, hence, “charity,” “benefaction,” “alms.” Dorcas’ benevolence expressed itself in two principal ways: she gave her services in “good works”; she gave her means in “almsdeeds.” She was not content to be charitable by proxy, but gave herself as well as her possessions.

37. Came to pass. See on v. 32.

Was sick, and died. The details given of the treatment of Dorcas’ body are evidence that she had, indeed, died. Critics often attempt to throw doubt on the actuality of miracles of raising the dead by alleging that the person was simply in a coma.

Washed. The custom of washing the corpse was practiced by many people in classical times. Among the Jews it was known as the “purification of the dead.” In the Mishnah (Shabbath 23. 5, Soncino ed. of the Talmud, p. 771) it is stated: “All the requirements of the dead may be done; he may be anointed with oil and washed.” The women of the church now performed this office for their beloved Dorcas.

Laid. In Jerusalem, burial took place on the day of death (cf. ch. 5:6, 10). Outside the capital there might be an interval of three days between death and burial. The corpse was allowed to lie until all hope of resuscitation was past and there was no danger of anyone’s being buried alive. During this waiting time the body was usually laid in the upper room, immediately under the roof. In the case of Dorcas, the church may have delayed burial in the hope of divine intervention. Peter had just healed Aeneas, and devout souls may well have hoped that he would restore Dorcas to life.

38. Nigh to Joppa. Lydda lay only 11 mi. (17.7 km.) southeast of Joppa, so the report of the healing of Aeneas could quickly have traveled from one town to the other.

Not delay. Textual evidence attests (cf. p. 10) the direct form of entreaty, reading, “entreating, Delay not to come unto us.” The messengers may have left Joppa before the death of Dorcas, hoping the apostle would arrive in time to avert death. If, as is more probable, death had already taken place, the church had faith that resurrection was possible through the power of God. In either case, haste was imperative, either to save a life or to forestall a burial.

39. Peter arose. He was ready for any genuine appeal that came to him, especially such an urgent call as came from the Christians in Joppa.

Upper chamber. See on v. 37.

All the widows. Luke shows a special sympathy for womankind (see on Luke 8:2, 3). He mentions “widow” nine times in his Gospel and three times in Acts. The “widows” of the church were the object of a special provision (see on Acts 6:1). The phrase used here suggests that the church at Joppa was also organized for charity.

Coats and garments. Gr. chitoµnes and himatia, respectively (see on Matt. 5:40).

Dorcas made. Rather, “used to make.” It was her custom to make garments for charitable purposes (see on v. 36).

40. Put them all forth. In doing so, Peter was following his Lord’s example in the healing of Jairus’ daughter (see on Mark 5:39, 40), which he had witnessed. There was the noise of great mourning (Acts 9:39) in the chamber where the body of Dorcas lay. Peter felt the need for silence, in which he could commune with God. Compare Elijah’s method with the widow’s child (1 Kings 17:17–23), and Elisha’s procedure at the raising of the Shunammite’s son 2 Kings 4:33. Note also how God’s servants avoid ostentatious display of power.

Prayed. Peter kneels down and engages in earnest prayer, realizing that only divine power can accomplish the desired miracle. Prayer again proves to be the channel through which the early church obtains power (cf. on chs. 1:14, 24; 6:4, 6; 8:15; 9:11; 10:2; etc.). The humble, devout, earnest nature of Peter is clearly revealed in this incident (cf. on ch. 3:1).

Turning. After he had prayed and received the inner assurance that his prayer was heard. He realizes his utter dependence on supernatural power, but when assured of its operation he does not hesitate to act.

Body. This leaves no room for doubt concerning the nature of the subsequent miracle. Dorcas was dead (see on v. 37). Peter turned to her lifeless body.

Arise. The very brevity of his command shows his unfaltering belief that his prayer would be positively answered.

Sat up. Gr. anakathizoµ, “to sit up,” is employed by medical writers to describe a patient’s sitting up in bed, and by Luke in his Gospel (ch. 7:15). The brief description of Dorcas’ restoration is extraordinarily vivid. There is the opening of the eyes, as after sleep; the unexpected sight of Peter, who was probably unknown to her; and the dramatic sitting up of one who had been dead. Such details accord well with Luke’s medical interests.

41. Gave her his hand. She accepted his proffered hand, for she was already conscious, unlike Jairus’ daughter when Jesus “took her by the hand” (Matt. 9:25). This detail is evidence that the two narratives are independent. The latter is no mere echo of the earlier story, as some have contended.

The saints. See on v. 13. This does not necessarily imply that the widows were not “saints,” or Christians, although it may well have been that some of those whom Dorcas helped were not church members.

Presented her alive. Peter made sure that this miracle of God would receive due recognition by first gathering together those who knew Dorcas personally and could testify to the fact of her death, and then making a public presentation of her to them. Thus he ensured that there would be ample witness to the fact that a miracle had taken place.

42. Many believed. News of such a miracle spread quickly. The whole area of Joppa was aroused, and the gospel message received a great impetus.

43. It came to pass. See on v. 32.

Tarried. There is no way of knowing how long Peter tarried. For comment on “many days” see on v. 23.

Simon a tanner. Luke shows an interest in the names of minor characters in his story (cf. chs. 9:11, 33, 36; 12:13; 21:16; etc.) and in occupations (cf. chs. 8:27; 10:1; 16:14; 18:3; 19:24). The occupation of tanner was one that repelled strict Jews. This was either because it would require coming in contact with carcasses and hides of dead beasts, with the risk of ceremonial defilement (see Lev. 11:24, 25), or because it was in general a repulsive and unpleasant business. The Jewish rabbis held that if a tanner who was about to marry concealed his occupation from his intended wife, the concealment was considered in the nature of a fraud, which would invalidate the contract (Mishnah Kethuboth 7. 10, Soncino ed. of the Talmud, pp. 482, 483). This tanner’s house was “by the sea side” (Acts 10:6). It would be easy for Peter, during his long stay with the humble but hospitable Simon, to return to his old occupation of fishing, and thus earn his living. The fact that he was willing to take up his abode with a tanner indicates that the apostle was already tending to abandon Jewish prejudices. Even so did God prepare His servant for the greater step of preaching to Cornelius, the Gentile (see on ch. 10).

Ellen G. White comments

1, 2 SR 268

1–5AA 114

1–13EW 200

1–22SR 268–275

1–43AA 112–132

3–5Ed 65; GW 58; SR 269; 3T 429

4–6AA 117

6 AA 120; CE 60; CM 41; CS 343; FE 127, 216; GC 601; LS 267; MM 325, 333; SL 15; SR 270, 271; 1T 45, 511; 2T 166; 3T 430, 433; 4T 54; 5T 220, 584, 609; 6T 116, 480; 7T 252; 8T 94; 9T 169

7 AA 115

8 AA 117

8, 9 SR 271; 3T 430

9 AA 118

10–15AA 121; SR 272

11 3T 430, 431

15 AA 120, 121, 159, 163; EW 199, 222; GW 58; MB 34; 3T 429, 431, 433; 6T 415

15–18EW 201

16 1T 78

17 AA 121; 3T 433

17, 18 SR 272; 3T 431

18 AA 122

18–20SR 273

19, 20 AA 123

21 AA 124; EW 201

21, 22 SR 274

22 AA 125; EW 201

22–26SR 276

23–29EW 202

25, 26 AA 128

26, 27 SR 277

27, 29 AA 129

29, 30 SR 279

30 AA 130

32–39AA 131

34–40SR 281

36, 37 5T 304; WM 67

40 AA 132; GW 178; PK 48

40, 41 SR 282; 5T 304