But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest,
KJV
And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
Commentary
Commentary
In this chapter we have,
I. The famous story of St. Paul's conversion from being an outrageous
persecutor of the gospel of Christ to be an illustrious professor and
preacher of it.
1. How he was first awakened and wrought upon by an appearance of
Christ himself to him as he was going upon an errand of persecution to
Damascus: and what a condition he was in while he lay under the power
of those convictions and terrors, ver. 1-9 .
2. How he was baptized by Ananias, by immediate directions from heaven, ver. 10-19 .
3. How he immediately commenced doctor, and preached the faith of
Christ, and proved what he preached, ver. 20-22 .
4. How he was persecuted, and narrowly escaped with his life, ver. 23-25 .
5. How he was admitted among the brethren at Jerusalem: how he
preached, and was persecuted there, ver. 26-30 .
6. The rest and quietness which the churches enjoyed for some time
after this, ver. 31 .
II. The cure wrought by Peter on Eneas, who had long been laid up with
a palsy, ver. 32-35 .
III. The raising of Tabitha from death to life, at the prayer of Peter, ver. 36-43 .
1 And Saul, yet breathing out threatenings and slaughter
against the disciples of the Lord, went unto the high priest,
2 And desired of him letters to Damascus to the synagogues,
that if he found any of this way, whether they were men or women,
he might bring them bound unto Jerusalem.
3 And as he journeyed, he came near Damascus: and suddenly
there shined round about him a light from heaven:
4 And he fell to the earth, and heard a voice saying unto him,
Saul, Saul, why persecutest thou me?
5 And he said, Who art thou, Lord? And the Lord said, I am
Jesus whom thou persecutest: it is hard for thee to kick
against the pricks.
6 And he trembling and astonished said, Lord, what wilt thou
have me to do? And the Lord said unto him, Arise, and go into
the city, and it shall be told thee what thou must do.
7 And the men which journeyed with him stood speechless,
hearing a voice, but seeing no man.
8 And Saul arose from the earth; and when his eyes were opened,
he saw no man: but they led him by the hand, and brought him into Damascus.
9 And he was three days without sight, and neither did eat nor
drink.
We found mention made of Saul twice or thrice in the story of Stephen,
for the sacred penman longed to come to his story; and now we are come
to it, not quite taking leave of Peter but from henceforward being
mostly taken up with Paul the apostle of the Gentiles, as Peter was of
the circumcision. His name in Hebrew was Saul--desired, though as
remarkably little in stature as his namesake king Saul was tall and
stately; one of the ancients calls him, Homo tricubitalis--but four
feet and a half in height; his Roman name which he went by among
the citizens of Rome was Paul--little. He was born in Tarsus, a
city of Cilicia, a free city of the Romans, and himself a freeman of
that city. His father and mother were both native Jews; therefore he
calls himself a Hebrew of the Hebrews; he was of the tribe of
Benjamin, which adhered to Judah. His education was in the schools of
Tarsus first, which was a little Athens for learning; there he
acquainted himself with the philosophy and poetry of the Greeks. Thence
he was sent to the university at Jerusalem, to study divinity and the
Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had
extraordinary natural parts, and improved mightily in learning. He had
likewise a handicraft trade (being bred to tent-making), which was
common with those among the Jews who were bred scholars (as Dr.
Lightfoot saith), for the earning of their maintenance, and the
avoiding of idleness. This is the young man on whom the grace of God
wrought this mighty change here recorded, about a year after the
ascension of Christ, or little more. We are here told,
I. How bad he was, how very bad, before his conversion; just before he
was an inveterate enemy to Christianity, did his utmost to root it out,
by persecuting all that embraced it. In other respects he was well
enough, as touching the righteousness which is of the law,
blameless, a man of no ill morals, but a blasphemer of Christ, a
persecutor of Christians, and injurious to both, 1 Tim. i. 13 .
And so ill informed was his conscience that he thought he ought to do
what he did against the name of Christ
( ch. xxvi. 9 )
and that he did God service in it, as was foretold, John xvi. 2 .
Here we have,
1. His general enmity and rage against the Christian religion
( v. 1 ):
He yet breathed out threatenings and slaughter against the disciples
of the Lord. The persons persecuted were the disciples of the Lord;
because they were so, under that character he hated and persecuted
them. The matter of the persecution was threatenings and slaughter.
There is persecution in threatenings
( ch. iv. 17, 21 );
they terrify and break the spirit: and though we say, Threatened folks
live long, yet those whom Saul threatened, if he prevailed not thereby
to frighten them from Christ, he slew them, he persecuted them to
death, ch. xxii. 4 .
His breathing out threatenings and slaughter intimates that it was
natural to him, and his constant business. He even breathed in this as
in his element. He breathed it out with heat and vehemence; his very
breath, like that of some venomous creatures, was pestilential. He
breathed death to the Christians, wherever he came; he puffed at them
in his pride
( Ps. xii. 4, 5 ),
spit his venom at them in his rage. Saul yet breathing thus intimates,
(1.) That he still persisted in it; not satisfied with the blood of
those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out
threatenings and slaughter, but he has not long to live such a life as
this, that breath will be stopped shortly.
2. His particular design upon the Christians at Damascus; thither was
the gospel now lately carried by those that fled from the persecution
at Stephen's death, and thought to be safe and quiet there, and were
connived at by those in power there: but Saul cannot be easy if he
knows a Christian is quiet; and therefore, hearing that the Christians
in Damascus were so, he resolves to give them disturbance. In order to
this, he applies to the high priest for a commission
( v. 1 )
to go to Damascus, v. 2 .
The high priest needed not to be stirred up to persecute the
Christians, he was forward enough to do it; but it seems the young
persecutor drove more furiously than the old one. Leaders in sin are
the worst of sinners; and the proselytes which the scribes and
Pharisees make often prove seven times more the children of hell than
themselves. He saith
( ch. xxii. 5 )
that this commission was had from the whole estate of the elders: and
proud enough this furious bigot was to have a commission directed to
him, with the seal of the great sanhedrim affixed to it. Now the
commission was to empower him to enquire among the synagogues, or
congregations, of the Jews that were at Damascus, whether there were
any that belonged to them that inclined to favour this new sect or
heresy, that believed in Christ; and if he found any such, whether men
or women, to bring them up prisoners to Jerusalem, to be proceeded
against according to law by the great council there. Observe,
(1.) The Christians are here said to be those of this way; those of
the way, so it is in the original. Perhaps the Christians sometimes
called themselves so, from Christ the Way; or, because they
looked on themselves as but in the way, and not yet at home; or, the
enemies thus represented it as away by itself, a by-way, a party, a
faction.
(2.) The high priest and sanhedrim claimed a power over the Jews in all
countries, and had a deference paid to their authority in matters of
religion, by all their synagogues, even those that were not of the
jurisdiction of the civil government of the Jewish nation. And such a
sovereignty the Roman pontiff now claims as the Jewish pontiff then
did, though he has not so much to show for it.
(3.) By this commission, all that worshipped God in the way that they
called heresy, though agreeing exactly with the original institutes
even of the Jewish church, whether they were men or women, were to be
prosecuted. Even the weaker sex, who in a case of this nature might
deserve excuse, or at least compassion, shall find neither with Saul
any more than they do with the popish persecutors.
(4.) He was ordered to bring them all bound to Jerusalem as criminals
of the first magnitude, which, as it would be the more likely to
terrify them, so it would be to magnify Saul, as having the command of
the forces that were to carry them up, and opportunity of breathing out
threatenings and slaughter. Thus was Saul employed when the grace of
God wrought that great change in him. Let not us then despair of
renewing grace for the conversion of the greatest sinners, nor let such
despair of the pardoning mercy of God for the greatest sin; for Paul
himself obtained mercy, that he might be a monument, 1 Tim. i. 13 .
II. How suddenly and strangely a blessed change was wrought in him, not
in the use of any ordinary means, but by miracles. The conversion of
Paul is one of the wonders of the church. Here is,
1. The place and time of it: As he journeyed, he came near to
Damascus; and there, Christ met with him.
(1.) He was in the way, travelling upon his journey; not in the temple,
nor in the synagogue, nor in the meeting of the Christians, but by the
way. The work of conversion is not tied to the church, though
ordinarily public administrations are made use of. Some are reclaimed
in slumberings on the bed
( Job xxxiii. 15-17 ),
and some in travelling upon the road alone: Thoughts are as free, and
there is as good an opportunity of communing with our own hearts there,
as upon the bed; and there the Spirit may set in with us, for that wind
blows where it listeth. Some observe that Saul was spoken to abroad in
the open air that there might be no suspicion of imposture, nor of a
trick put upon him in it.
(2.) He was near Damascus, almost at his journey's end, ready to enter
the city, the chief city of Syria. Some observe that he who was to be
the apostle of the Gentiles was converted to the faith of Christ in a
Gentile country. Damascus had been infamous for persecuting God's
people formerly--they threshed Gilead with threshing instruments of iron
( Amos i. 3 ),
and now it was likely to be so again.
(3.) He was in a wicked way, pursuing his design against the Christians
at Damascus, and pleasing himself with the thought that he should
devour this new-born child of Christianity there. Note, Sometimes the
grace of God works upon sinners when they are at the worst, and hotly
engaged in the most desperate sinful pursuits, which is much for the
glory both of God's pity and of his power.
(4.) The cruel edict and decree he had with him drew near to be put in
execution; and now it was happily prevented, which may be considered,
[1.] As a great kindness to the poor saints at Damascus, who had notice
of his coming, as appears by what Ananias said
( v. 13, 14 ),
and were apprehensive of their danger from him, and trembled as poor
lambs at the approach of a ravening wolf; Saul's conversion was their
security for the present. Christ has many ways of delivering the godly
out of temptation, and sometimes does it by a change wrought in their
persecutors, either restraining their wrathful spirits
( Ps. lxxvi. 10 )
and mollifying them for a time, as the Old-Testament Saul, who relented
towards David more than once
( 1 Sam. xxiv. 16; xxvi. 21 ),
or renewing their spirits, and fixing upon them durable impressions, as
upon the New-Testament Saul here.
[2.] It was also a very great mercy to Saul himself to be hindered from
executing his wicked design, in which if he had now proceeded, perhaps
it had been the filling up of the measure of his iniquity. Note, It is
to be valued as a signal token of the divine favour if God, either by
the inward operations of his grace or the outward occurrences of his
providence, prevent us from prosecuting and executing a sinful purpose, 1 Sam. xxv. 32 .
2. The appearance of Christ to him in his glory. Here it is only said
that there shone round about him a light from heaven; but it
appears from what follows
( v. 17 )
that the Lord Jesus was in this light, and appeared to him by the way.
He saw that just One
( ch. xxii. 14 ),
and see ch. xxvi. 13 .
Whether he saw him at a distance, as Stephen saw him, in the heavens,
or nearer in the air, is not certain. It is not inconsistent with what
is said of the heavens receiving Christ till the end of time
( ch. iii. 21 )
to suppose that he did, upon such an extraordinary occasion as this,
make a personal visit, but a very short one, to this lower world; it
was necessary to Paul's being an apostle that he should see the Lord,
and so he did, 1 Cor. ix. 1; xv. 8 .
(1.) This light shone upon him suddenly -- exaiphnes, when Paul never thought of
any such thing, and without any previous warning. Christ's
manifestations of himself to poor souls are many times sudden and very
surprising, and he anticipates them with the blessings of his goodness.
This the disciples that Christ called to himself found. Or ever I
was aware, Cant. vi. 12 .
(2.) It was a light from Heaven, the fountain of light, from the God of
heaven, the Father of lights. It was a light above the brightness of
the sun
( ch. xxvi. 13 ),
for it was visible at mid-day, and outshone the sun in his meridian
strength and lustre, Isa. xxiv. 23 .
(3.) It shone round about him, not in his face only, but on
every side of him; let him turn which way he will, he finds himself
surrounded with the discoveries of it. And this was designed not only
to startle him, and awaken his attention (for well may he expect to
hear when he is thus made to see something very extraordinary), but to
signify the enlightening of his understanding with the knowledge of
Christ. The devil comes to the soul in darkness; by this he gets and
keeps possession of it. But Christ comes to the soul in light, for he
is himself the light of the world, bright and glorious to us, as light.
The first thing in this new creation, as in that of the world, is
light, 2 Cor. iv. 6 .
Hence all Christians are said to be children of the light and of the
day, Eph. v. 8 .
3. The arresting of Saul, and his detachment: He fell to the
earth, v. 4 .
Some think that he was on foot, and that this light, which perhaps was
accompanied with a thunderclap, so terrified him that he could not keep
his feet, but fell upon his face, usually a posture of adoration, but
here of astonishment. It is probable that he was mounted, as Balaam,
when he went to curse Israel, and perhaps better mounted than he; for
Saul was now in a public post, was in haste, and the journey was long,
so that it is not likely he should travel on foot. The sudden light
would frighten the beast he rode on, and make it throw him; and it was
God's good providence that his body got no hurt by the fall: but angels
had a particular charge concerning him, to keep all his bones, so that
not one of them was broken. It appears
( ch. xxvi. 14 )
that all that were with him fell to the earth as well as he, but the
design was upon him. This may be considered,
(1.) As the effect of Christ's appearing to him, and of the light which
shone round about him. Note, Christ's manifestations of himself to poor
souls are humbling; they lay them very low, in mean thoughts of
themselves, and a humble submission to the will of God. Now mine
eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am
undone. (2.) As a step towards this intended advancement. He is designed not
only to be a Christian, but to be a minister, an apostle, a great
apostle, and therefore he must thus be cast down. Note, Those whom
Christ designs for the greatest honours are commonly first laid low.
Those who are designed to excel in knowledge and grace are commonly
laid low first, in a sense of their own ignorance and sinfulness. Those
whom God will employ are first struck with a sense of their
unworthiness to be employed.
4. The arraigning of Saul. Being by the fall taken into custody, and as
it were set to the bar, he heard a voice saying to him (and it was
distinguishing, to him only, for though those that were with him heard
a sound, v. 7 ,
yet they knew not the words, ch. xxii. 9 ), Saul, Saul, why persecutest thou me? Observe here,
(1.) Saul not only saw a light from heaven, but heard a voice from
heaven; wherever the glory of God was seen, the word of God was heard
( Exod. xx. 18 );
and to Moses
( Num. vii. 89 );
and to the prophets. God's manifestations of himself were never dumb
shows, for he magnifies his word above all his name, and what was seen
was alway designed to make way for what was said. Saul heard a voice.
Note, Faith comes by hearing; hence the Spirit is said to be received
by the hearing of faith, Gal. iii. 2 .
The voice he heard was the voice of Christ. When he saw that just
One, he heard the voice of his mouth, ch. xxii. 14 .
Note, The word we hear is likely to profit us when we hear it as the
voice of Christ, 1 Thess. ii. 13 . It is the voice of my beloved; no voice but his can reach the
heart. Seeing and hearing are the two learning senses; Christ here, by
both these doors, entered into Saul's heart.
5. Saul's question upon his indictment, and the reply to it, v. 5 .
(1.) He makes enquiry concerning Christ: Who art thou, Lord? He
gives no direct answer to the charge preferred against him, being
convicted by his own conscience, and self-condemned. If God contend
with us for our sins, we are not able to answer for one of a thousand,
especially such a one as the sin of persecution. Convictions of sin,
when they are set home with power upon the conscience, will silence all
excuses and self-justifications. Though I were righteous, yet would
I not answer. But he desires to know who is his judge; the
compellation is respectful: Lord. He who had been a blasphemer
of Christ's name now speaks to him as his Lord. The question is proper: Who art thou? This implies his present unacquaintedness with
Christ; he knew not his voice as his own sheep do, but he desired to be
acquainted with him; he is convinced by this light which encloses him
that it is one from heaven that speaks to him, and he has a veneration
for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Judg. xiii. 17; Gen. xxxii. 29 .
Note, there is some hope of people when they begin to enquire after
Jesus Christ.
(2.) He has an answer immediately, in which we have,
6. His surrender of himself to the Lord Jesus at length, v. 6 .
See here,
(1.) The frame and temper he was in, when Christ had been dealing with
him.
[1.] He trembled, as one in a great fright. Note, Strong convictions,
set home by the blessed Spirit, will make an awakened soul to tremble.
How can those choose but tremble that are made to see the eternal God
provoked against them, the whole creation at war with them, and their
own souls upon the brink of ruin!
[2.] He was astonished, was filled with amazement, as one brought into
a new world, that knew not where he was. Note, The convincing,
converting, work of Christ is astonishing to the awakened soul, and
fills it with admiration. "What is this that God has done with me, and
what will he do?"
(2.) His address to Jesus Christ, when he was in this frame: Lord,
what wilt thou have me to do? This may be taken,
[1.] As a serious request for Christ's teachings: "Lord, I see I have
hitherto been out of the way; thou hast shown me my error, set me to
rights; thou hast discovered sin to me, discover to me the way to
pardon and peace." It is like that, Men and brethren, what must we
do? Note, A serious desire to be instructed by Christ in the way of
salvation is an evidence of a good work begun in the soul. Or,
[2.] As a sincere resignation of himself to the direction and
government of the Lord Jesus. This was the first word that grace spoke
in Paul, and with this began a spiritual life: Lord Jesus, What wilt
thou have me to do? Did not he know what he had to do? Had he not
his commission in his pocket? And what had he to do but to execute it?
No, he had done enough of this work already, and resolves now to change
his master, and employ himself better. Now it is not, What will the
high priest and the elders have me to do? What will my own wicked
appetites and passions have me to do? But, What wilt thou have me to
do? The great change in conversion is wrought upon the will, and
consists in the resignation of that to the will of Christ.
(3.) The general direction Christ gave him, in answer to this: Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement
enough to have further instruction promised him, but,
[1.] He must not have it yet; it shall be told him shortly what he must
do, but, for the present, he must pause upon what has been said to him,
and improve that. Let him consider awhile what he has done in
persecuting Christ, and be deeply humbled for that, and then he shall
be told what he has further to do.
[2.] He must not have it in this way, by a voice from heaven, for it is
plain that he cannot bear it; he trembles, and is astonished. He shall
be told therefore what he must do by a man like himself, whose terror
shall not make him afraid, nor his hand be heavy upon him, which Israel
desired at mount Sinai. Or, it is an intimation that Christ would take
some other time to manifest himself further to him, when he was more
composed, and this fright pretty well over. Christ manifests himself
to his people by degrees; and both what he does and would he have them
to do, though they know not now, they shall know hereafter.
7. How far his fellow travellers were affected with this, and what
impression it made upon them. They fell to the earth, as he did, but
rose without being bidden, which he did not, but lay still till it was
said to him, Arise; for he lay under a heavier load than any of
them did; but when they were up,
(1.) They stood speechless, as men in confusion, and that was
all, v. 7 .
They were going on the same wicked errand that Paul was, and perhaps,
to the best of their power, were as spiteful as he; yet we do not find
that any of them were converted, though they saw the light, and were
struck down and struck dumb by it. No external means will of themselves
work a change in the soul, without the Spirit and grace of God, which
distinguish between some and others; among these that journeyed
together, one is taken, and the others left. They stood
speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God's
children are born dumb.
(2.) They heard a voice, but saw no man; they heard Paul speak,
but saw not him to whom he spoke, nor heard distinctly what was said to
him: which reconciles it with what is said of this matter, ch. xxii. 9 ,
where it is said, They saw the light and were afraid (which they
might do and yet see no man in the light, as Paul did), and that
they heard not the voice of him that spoke to Paul, so as to
understand what he said, though they did hear a confused noise. Thus
those who came hither to be the instruments of Paul's rage against the
church serve for witnesses of the power of God over him.
8. What condition Saul was in after this, v. 8, 9 .
(1.) He arose from the earth, when Christ commanded him, but
probably not without help, the vision had made him so faint and weak, I
will not say like Belshazzar, when the joints of his loins were loosed
and his knees smote one against another, but like Daniel, when upon the
sight of a vision no strength remained in him, Dan. x. 16, 17 .
(2.) When his eyes were opened, he found that his sight was
gone, and he saw no man, none of the men that were with him, and
began now to be busy about him. It was not so much this glaring light
that, by dazzling his eyes, had dimmed them--Nimium sensibile
lædit sensum; for then those with him would have lost their
sight too; but it was a sight of Christ, whom the rest saw not, that
had this effect upon him. Thus a believing sight of the glory of God
in the face of Christ dazzles the eyes to all things here below.
Christ, in order to the further discovery of himself and his gospel to
Paul, took him off from the sight of other things, which he must look
off, that he may look unto Jesus, and to him only.
(3.) They led him by the hand into Damascus; whether to a public
house, or to some friend's house, is not certain; but thus he who
thought to have led the disciples of Christ prisoners and captives to
Jerusalem was himself led a prisoner and a captive to Christ into
Damascus. He was thus taught what need he had of the grace of Christ to
lead his soul (being naturally blind and apt to mistake) into all
truth.
(4.) He lay without sight, and without food, neither did eat
nor drink for three days, v. 9 .
I do not think, as some do, that now he had his rapture into the third
heavens, which he speaks of, 2 Cor. xii .
So far from this that we have reason to think he was all this time
rather in the belly of hell, suffering God's terrors for his sins,
which were now set in order before him: he was in the dark concerning
his own spiritual state, and was so wounded in spirit for sin that he
could relish neither meat nor drink.
10 And there was a certain disciple at Damascus, named Ananias;
and to him said the Lord in a vision, Ananias. And he said,
Behold, I am here, Lord.
11 And the Lord said unto him, Arise, and go into the street
which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
12 And hath seen in a vision a man named Ananias coming in, and
putting his hand on him, that he might receive his sight.
13 Then Ananias answered, Lord, I have heard by many of this
man, how much evil he hath done to thy saints at Jerusalem:
14 And here he hath authority from the chief priests to bind
all that call on thy name.
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:
16 For I will show him how great things he must suffer for my
name's sake.
17 And Ananias went his way, and entered into the house; and
putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath
sent me, that thou mightest receive thy sight, and be filled with
the Holy Ghost.
18 And immediately there fell from his eyes as it had been
scales: and he received sight forthwith, and arose, and was
baptized.
19 And when he had received meat, he was strengthened. Then was
Saul certain days with the disciples which were at Damascus.
20 And straightway he preached Christ in the synagogues, that
he is the Son of God.
21 But all that heard him were amazed, and said; Is not this
he that destroyed them which called on this name in Jerusalem,
and came hither for that intent, that he might bring them bound
unto the chief priests?
22 But Saul increased the more in strength, and confounded the
Jews which dwelt at Damascus, proving that this is very Christ.
As for God, his work is perfect; if he begin, he will make an
end: a good work was begun in Saul, when he was brought to Christ's
feet, in that word, Lord, what wilt thou have me to do? And
never did Christ leave any that were brought to that. Though Saul was
sadly mortified when he lay three days blind, yet he was not abandoned.
Christ here takes care of the work of his own hands. He that hath torn
will heal--that hath smitten will bind up--that hath convinced will
comfort.
I. Ananias is here ordered to go and look after him, to heal and help
him; for he that causeth grief will have compassion.
1. The person employed is Ananias, a certain disciple at
Damascus, not lately driven thither from Jerusalem, but a native of
Damascus; for it is said
( ch. xxii. 12 ) that he had a good report of all the Jews who dwelt there, as a
devout man according to the law; he had lately embraced the gospel,
and given up his name to Christ, and, as it should seem, officiated as
a minister, at least pro hac vice--on this occasion, though it
does not appear that he was apostolically ordained. But why were not
some of the apostles from Jerusalem sent for upon this great occasion,
or Philip the evangelist, who had lately baptized the eunuch, and might
have been fetched hither by the Spirit in a little time? Surely,
because Christ would employ variety of hands in eminent services, that
the honours might not be monopolized nor engrossed by a few--because he
would put work into the hands, and thereby put honour upon the heads,
of those that were mean and obscure, to encourage them--and because he
would direct us to make much of the ministers that are where our lot is
cast, if they have ordained mercy to be faithful, though they are not
of the most eminent.
2. The direction given him is to go and enquire at such a house,
probably an inn, for one Saul of Tarsus. Christ, in a vision,
called to Ananias by name, v. 10 .
It is probable it was not the first time that he had heard the words of
God, and seen the visions of the Almighty; for, without terror or
confusion, he readily answers, " Behold I am here, Lord, ready to
go wherever thou sendest me, and to do whatever thou biddest me." Go
then, saith Christ, into the street which is called Straight,
and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus. Note, Christ very well knows
where to find out those that are his, in their distresses: when their
relations, it may be, know not what is become of them, they have a
friend in heaven, that knows in what street, in what house, nay, and
which is more, in what frame they are: he knows their souls in
adversity.
3. Two reasons are given him why he must go and enquire for this
stranger, and offer him his service--
(1.) Because he prays, and his coming to him must answer his prayer.
This is a reason,
[1.] Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14 .
There is no question, saith Christ, but he is a true convert, for
behold he prayeth. Behold denotes the certainty of it: "Assure
thyself it is so; go and see." Christ was so pleased to find Paul
praying that he must have others to take notice of it: Rejoice with
me, for I have found the sheep which I had lost. It denotes also
the strangeness of it: "Behold, and wonder, that he who but the other
day breathed nothing but threatenings and slaughter, now breathes
nothing but prayer." But was it such a strange thing for Saul to pray?
Was he not a Pharisee? and have we not reason to think he did, as the
rest of them did, make long prayers in the synagogues and the corners
of the streets? Yes; but now he began to pray after another manner than
he had done; then he said his prayers, now he prayed them. Note,
Regenerating grace ever more sets people on praying; you may as soon
find a living man without breath as a living Christian without prayer;
if breathless, lifeless; and so, if prayerless, graceless.
[2.] As a reason why Ananias must go to him with all speed. It is no
time to linger, for behold he prayeth: if the child cry, the
tender nurse will hasten to it with the breast. Saul here, like
Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke,
and kicking against the goad. "Oh! go to him quickly, and tell him he
is a dear son, a pleasant child, and since I spoke against him, for persecuting me, I do earnestly remember him still. " Jer. xxxi. 18-20 .
Observe what condition Saul was now in. He was under conviction of sin,
trembling and astonished; the setting of sin in order before us should
drive us to prayer. He was under a bodily affliction, blind and sick;
and, Is any afflicted? Let him pray. Christ had promised him
that it should be further told him what he should do
( v. 6 ),
and he prays that one may be sent to him to instruct him. Note, What
God has promised we must pray for; he will for this be enquired of, and
particularly for divine instruction.
(2.) Because he hath seen in a vision such a man coming to him, to
restore him to his sight; and Ananias's coming to him must answer his
dream, for it was of God
( v. 12 ): He hath seen in a vision a man named Ananias, and just such a
man as thou art, coming in seasonably for his relief, and
putting his hand on him that he might receive his sight. Now this
vision which Paul had may be considered,
[1.] As an immediate answer to his prayer, and the keeping up of that
communion with God which he had entered into by prayer. He had, in
prayer, spread the misery of his own case before God, and God presently
manifests himself and the kind intentions of his grace to him; and it
is very encouraging to know God's thoughts to us-ward.
[2.] As designed to raise his expectations, and to make Ananias's
coming more welcome to him. He would readily receive him as a messenger
from God when he was told beforehand, in vision, that one of that name
would come to him. See what a great thing it is to bring a spiritual
physician and his patient together: here were two visions in order to
it. When God, in his providence, does it without visions, brings a
messenger to the afflicted soul, an interpreter, one among a thousand,
to show unto man his uprightness, it must be acknowledged with
thankfulness to his praise.
II. Ananias objects against going to him, and the Lord answers the
objection. See how condescendingly the Lord admits his servant to
reason with him.
1. Ananias pleads that this Saul was a notorious persecutor of the
disciples of Christ, v. 13, 14 .
(1.) He had been so at Jerusalem: " Lord, I have heard by many of
this man, what a malicious enemy he is to the gospel of Christ: all
those that were scattered upon the late persecution, many of whom are
come to Damascus, tell how much evil he hath done to thy saints in
Jerusalem, that he was the most virulent, violent persecutor of
all, and a ringleader in the mischief--what havoc he has made in the
church: there was no man they were more afraid of, no, not the high
priest himself, than of Saul; nay,"
(2.) "His errand to Damascus at this time is to persecute us
Christians: Here he has authority from the chief priests to bind all
that call on thy name, to treat the worshippers of Christ as the
worst of criminals." Now, why does Ananias object this. Not,
"Therefore I do not owe him so much service. Why should I do him a
kindness who has done and designed us so much unkindness?" No, Christ
has taught us another lesson, to render good for evil, and pray for our
persecutors; but if he be such a persecutor of Christians,
[1.] Will it be safe for Ananias to go to him? Will he not throw
himself like a lamb into the mouth of a lion? And, if he thus bring
himself into trouble, he will be blamed for his indiscretion.
[2.] Will it be to any purpose to go to him? Can such a hard heart ever
be softened, or such an Ethiopian ever change his skin?
2. Christ overrules the objection
( v. 15, 16 ):
"Do not tell me how bad he has been, I know it very well; but go thy
way with all speed, and give him all the help thou canst, for he is
a chosen vessel, or instrument, unto me; I design to put confidence
in him, and then thou needest not fear him." He was a vessel in which
the gospel-treasure should be lodged, in order to the conveyance of it
to many; an earthen vessel
( 2 Cor. iv. 7 ),
but a chosen vessel. The vessel God uses he himself chooses; and it is
fit he should himself have the choosing of the instruments he employs
( John xv. 16 ): You have not chosen me, but I have chosen you. He is a vessel of
honour, and must not be neglected in his present forlorn condition, nor
thrown away as a despised broken vessel, or a vessel in which there is
no pleasure. He is designed,
(1.) For eminent services: He is to bear my name before the
Gentiles, is to be the apostle of the Gentiles, and to carry the
gospel to heathen nations. Christ's name is the standard to which souls
must be gathered, and under which they must be enlisted, and Saul must
be a standard-bearer. He must bear Christ's name, must bear witness to
it before kings, king Agrippa and Cæsar himself; nay, he must
bear it before the children of Israel, though there were so many hands
already at work about them.
(2.) For eminent sufferings
( v. 16 ): I will show him how great things he must suffer for my name's
sake. He that has been a persecutor shall be himself persecuted.
Christ's showing him this intimates either his bringing him to these
trials (as Ps. lx. 3 ), Thou hast shown thy people hard things, or his giving notice of
them beforehand, that they might be no surprise to him. Note, Those
that bear Christ's name must expect to bear the cross for his name; and
those that do most for Christ are often called out to suffer most for
him. Saul must suffer great things. This, one would think, was a cold
comfort for a young convert; but it is only like telling a soldier of a
bold and brave spirit, when he is enlisted, that he shall take the
field, and enter upon action, shortly. Saul's sufferings for Christ
shall redound so much to the honour of Christ and the service of the
church, shall be so balanced with spiritual comforts and recompensed
with eternal glories, that it is no discouragement to him to be told
how great things he must suffer for Christ's name's sake.
III. Ananias presently goes on Christ's errand to Saul, and with good
effect. He had started an objection against going to him, but, when an
answer was given to it, he dropped it, and did not insist upon it. When
difficulties are removed, what have we to do but to go on with our
work, and not hang upon an objection?
1. Ananias delivered his message to Saul, v. 17 .
Probably he found him in bed, and applied to him as a patient.
(1.) He put his hands on him. It was promised, as one of the
signs that should follow those that believe, that they should lay hands
on the sick, and they should recover
( Mark xvi. 18 ),
and it was for that intent that he put his hands on him. Saul came to
lay violent hands upon the disciples at Damascus, but here a disciple
lays a helping healing hand upon him. The blood-thirsty hate the
upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of
the grace of God, though not yet baptized; and his readiness to own him
as a brother intimated to him God's readiness to own him as a son,
though he had been a blasphemer of God and a persecutor of his
children.
(3.) He produces his commission from the same hand that had laid hold
on him by the way, and now had him in custody. "That same Jesus that
appeared unto thee in the way as thou camest, and convinced thee of
thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit--The hand that wounded
heals. "His light struck thee blind, but he hath sent me to thee
that thou mightest receive thy sight; for the design was not to
blind thine eyes, but to dazzle them, that thou mightest see things by
another light: he that then put clay upon thine eyes hath sent me to
wash them, that they may be cured." Ananias might deliver his message
to Saul very appositely in the prophet's words
( Hos. vi. 1, 2 ): Come and turn to the Lord, for he hath torn and he will heal thee;
he hath smitten, and he will bind thee up; now after two days he will
revive thee, and the third day he will raise thee up, and thou shalt
live in his sight. Corrosives shall be no more applied, but
lenitives.
(4.) He assures him that he shall not only have his sight restored, but
be filled with the Holy Ghost: he must himself be an apostle, and must
in nothing come behind the chief of the apostles, and therefore must
receive the Holy Ghost immediately, and not, as others did, by the
interposition of the apostles; and Ananias's putting his hands upon him
before he was baptized was for the conferring of the Holy Ghost.
2. Ananias saw the good issue of his mission.
(1.) In Christ's favour to Saul. At the word of Ananias, Saul was
discharged from his confinement by the restoring of his sight; for
Christ's commission to open the prison to those that were bound
( Isa. lxi. 1 )
is explained by the giving of sight to the blind, Luke iv. 18; Isa. xlii. 7 .
Christ's commission is to open the blind eyes, and to bring out the
prisoners from the prison. Saul is delivered from the spirit of bondage
by receiving sight
( v. 18 ),
which was signified by the falling of scales from his eyes; and this
immediately, and forthwith: the cure was sudden, to show that it was
miraculous. This signified the recovering of him,
[1.] From the darkness of his unconverted state. When he persecuted
the church of God, and walked in the spirit and way of the Pharisees,
he was blind; he saw not the meaning either of the law or of the
gospel, Rom. vii. 9 .
Christ often told the Pharisees that they were blind, and could not
make them sensible of it; they said, We see, John ix. 41 .
Saul is saved from his Pharisaical blindness, by being made sensible of
it. Note, Converting grace opens the eyes of the soul, and makes the
scales to fall from them
( ch. xxvi. 18 ),
to open men's eyes, and turn them from darkness to light: this was what
Saul was sent among the Gentiles to do, by the preaching of the gospel,
and therefore must first experience it in himself.
[2.] From the darkness of his present terrors, under the apprehension
of guilt upon his conscience, and the wrath of God against him. This
filled him with confusion, during those three days he sat in darkness,
like Jonah for three days in the belly of hell; but now the scales fell
from his eyes, the cloud was scattered, and the Sun of righteousness
rose upon his soul, with healing under his wings.
(2.) In Saul's subjection to Christ: He was baptized, and thereby
submitted to the government of Christ, and cast himself upon the grace
of Christ. Thus he was entered into Christ's school, hired into his
family, enlisted under his banner, and joined himself to him for better
for worse. The point was gained: it is settled; Saul is now a disciple
of Christ, not only ceases to oppose him, but devotes himself entirely
to his service and honour.
IV. The good work that was begun in Saul is carried on wonderfully;
this new-born Christian, though he seemed as one born out of due
time, yet presently comes to maturity.
1. He received his bodily strength, v. 19 .
He had continued three days fasting, which, with the mighty weight that
was all that time upon his spirits, had made him very weak; but, when he had received meat, he was strengthened, v. 19 .
The Lord is for the body, and therefore care must be taken of it, to
keep it in good plight, that it may be fit to serve the soul in God's
service, and that Christ may be magnified in it, Phil. i. 20 .
2. He associated with the disciples that were at Damascus, fell in with
them, conversed with them, went to their meetings, and joined in
communion with them. He had lately breathed out threatenings and
slaughter against them, but now breathes love and affection to
them. Now the wolf dwells with the lamb, and the leopard lies
down with the kid, Isa. xi. 6 .
Note, Those that take God for their God take his people for their
people. Saul associated with the disciples, because now he saw an
amiableness and excellency in them, because he loved them, and found
that he improved in knowledge and grace by conversing with them; and
thus he made profession of his Christian faith, and openly declared
himself a disciple of Christ, by associating with those that were his
disciples.
3. He preached Christ in the synagogues, v. 20 .
To this he had an extraordinary call, and for it an extraordinary
qualification, God having immediately revealed his Son to him and in
him, that he might preach him, Gal. i. 15, 16 .
He was so full of Christ himself, that the Spirit within him
constrained him to preach him to others, and, like Elihu, to
speak that he might be refreshed, Job xxxii. 20 .
Observe,
(1.) Where he preached--in the synagogues of the Jews, for they were to
have the first offer made them. The synagogues were their places of
concourse; there he met with them together, and there they used to
preach against Christ and to punish his disciples, by the same token
that Paul himself had punished them oft in every synagogue ( ch. xxvi. 11 ),
and therefore there he would face the enemies of Christ where they were
most daring, and openly profess Christianity where he had most opposed
it.
(2.) What he preached: He preached Christ. When he began to be a
preacher, he fixed this for his principle, which he stuck to ever
after: We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well
pleased, and with us in him, and not otherwise.
(3.) How people were affected with it
( v. 21 ): All that heard him were amazed, and said, "Is not this he that
destroyed those who called on this name in Jerusalem, and now does
he call on this name himself, and persuade others to call upon it, and
strengthen the hands of those that do?" Quantum mutatus ab illo--Oh
how changed! Is Saul also among the prophets? Nay, did he not come
hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would
have thought then that he would ever preach Christ as he does?
Doubtless this was looked upon by many as a great confirmation of the
truth of Christianity, that one who had been such a notorious
persecutor of it came, on a sudden, to be such an intelligent,
strenuous, and capacious preacher of it. This miracle upon the mind of
such a man outshone the miracles upon men's bodies; and giving a man
such another heart was more than giving men to speak with other
tongues.
4. He confuted and confounded those that opposed the doctrine of
Christ, v. 22 .
He signalized himself, not only in the pulpit, but in the schools, and
showed himself supernaturally enabled, not only to preach the truth,
but to maintain and defend it when he had preached it.
(1.) He increased in strength. He became more intimately acquainted
with the gospel of Christ, and his pious affections grew more strong.
He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon
him
( v. 21 ),
in which his new friends upbraided him as having been a persecutor, and
his old friends upbraided him as being now a turncoat; but Saul,
instead of being discouraged by the various remarks made upon his
conversion, was thereby so much the more emboldened, finding he had
enough at hand wherewith to answer the worst they could say to him.
(2.) He ran down his antagonists, and confounded the Jews who dwelt
in Damascus; he silenced them, and shamed them--answered their
objections to the satisfaction of all indifferent persons, and pressed
them with arguments which they could make no reply to. In all his
discourses with the Jews he was still proving that this Jesus is
very Christ, is the Christ, the anointed of God, the true Messiah
promised to the fathers. He was proving it, symbibazon -- affirming it and confirming it, teaching with persuasion. And we have reason to think he was
instrumental in converting many to the faith of Christ, and building up
the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong
sweetness.
23 And after that many days were fulfilled, the Jews took
counsel to kill him:
24 But their laying await was known of Saul. And they watched
the gates day and night to kill him.
25 Then the disciples took him by night, and let him down by
the wall in a basket.
26 And when Saul was come to Jerusalem, he assayed to join
himself to the disciples: but they were all afraid of him, and
believed not that he was a disciple.
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 to him, and how he had preached boldly at
Damascus in the name of Jesus.
28 And he was with them coming in and going out at Jerusalem.
29 And he spake boldly in the name of the Lord Jesus, and
disputed against the Grecians: but they went about to slay him.
30 Which when the brethren knew, they brought him down to
Cæsarea, and sent him forth to Tarsus.
31 Then had the churches rest throughout all Judæa and Galilee
and Samaria, and were edified; and walking in the fear of the
Lord, and in the comfort of the Holy Ghost, were multiplied.
Luke here makes no mention of Paul's journey into Arabia, which he
tells us himself was immediately after his conversion, Gal. i. 16, 17 .
As soon as God had revealed his Son in him, that he might preach
him, he went not up to Jerusalem, to receive instructions from the
apostles (as any other convert would have done, that was designed for
the ministry), but he went to Arabia, where there was new ground to
break up, and where he would have opportunity of teaching, but not
learning; thence he returned to Damascus, and there, three years after
his conversion, this happened, which is here recorded.
I. He met with difficulties at Damascus, and had a narrow escape of
being killed there. Observe,
1. What his danger was
( v. 23 ): The Jews took counsel to kill him, being more enraged at him
than at any other of the preachers of the gospel, not only because he
was more lively and zealous in his preaching than any of them, and more
successful, but because he had been such a remarkable deserter, and his
being a Christian was a testimony against them. It is said
( v. 24 ), The Jews watched the gates day and night to kill him; they
incensed the governor against him, as a dangerous man, who therefore
kept the city with a guard to apprehend him, at his going out or coming
in, 2 Cor. xi. 32 .
Now Christ showed Paul what great things he must suffer for his
name ( v. 16 ),
when here was presently the government in arms against him, which was a
great thing, and, as all his other sufferings afterwards, helped to
make him considerable. Saul was no sooner a Christian than a preacher,
no sooner a preacher than a sufferer; so quickly did he rise to the
summit of his preferment. Note, Where God gives great grace he commonly
exercises it with great trials.
2. How he was delivered.
(1.) The design against him was discovered: Their lying in wait was
known of Saul, by some intelligence, whether from heaven or from
men we are not told.
(2.) The disciples contrived to help him away--hid him, it is likely, by
day; and in the night, the gates being watched, that he could not get
away through them, they let him down by the wall, in a basket, as he himself relates it
( 2 Cor. xi. 33 ), so he escaped out of their hands. This story, as it shows us
that when we enter into the way of God we must look for temptation, and
prepare accordingly, so it shows us that the Lord knows how to
deliver the godly out of temptation, and will with the temptation also
make a way to escape, that we may not be by it deterred nor driven
from the way of God.
II. He met with difficulties at Jerusalem the first time he went
thither, v. 26 .
He came to Jerusalem. This is thought to be that journey to Jerusalem
of which he himself speaks
( Gal. i. 18 ): After three years I went up to Jerusalem, saith he, to see
Peter, and abode with him fifteen days. But I rather incline to
think that this was a journey before that, because his coming in and going out, his preaching and disputing ( v. 28, 29 ),
seem to be more than would consist with his fifteen days' stay (for
that was no more) and to require a longer time; and, besides, now he
came a stranger, but then he came, historesai
Petron -- to confer with Peter, as one he was intimate
with; however, it might possibly be the same. Now observe,
1. How shy his friends were of him
( v. 26 ): When he came to Jerusalem, he did not go to the chief priests
and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came,
he owned himself one of that despised persecuted people, and associated
with them. They were now in his eyes the excellent ones of the
earth, in whom was all his delight. He desired to be acquainted
with them, and to be admitted into communion with them; but they looked
strange upon him, shut the door against him, and would not go about any
of their religious exercises if he were by, for they were afraid of
him. Now might Paul be tempted to think himself in an ill case,
when the Jews had abandoned and persecuted him, and the Christians
would not receive and entertain him. Thus does he fall into divers
temptations, and needs the armour of righteousness, as we all do, both
on the right hand and on the left, that we may not be discouraged
either by the unjust treatment of our enemies or the unkind treatment
of our friends.
(1.) See what was the cause of their jealousy of him: They believed
not that he was a disciple, but only pretended to be so, and came
among them as a spy or an informer. They knew what a bitter persecutor
he had been, with what fury he went to Damascus some time ago; they had
heard nothing of him since, and therefore thought he was but a wolf in
sheep's clothing. The disciples of Christ had need to be cautious whom
they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between
the extremes of suspicion on the one hand and credulity on the other;
yet methinks it is safer to err on the charitable side, because it is
an adjudged case that it is better the tares should be found among the
wheat than that the wheat should any of it be rooted up and thrown out
of the field.
(2.) See how it was removed
( v. 27 ): Barnabas took him to the apostles themselves, who were not so
scrupulous as the inferior disciples, to whom he first assayed to
join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in
the way and spoken to him; and what he said.
[2.] What he had since done for Christ: He had preached boldly at
Damascus in the name of Jesus. How Barnabas came to know this, more
than the rest of them, we are not told; whether he had himself been at
Damascus, or had had letters thence, or discoursed with some of that
city, by which he came to the knowledge of this; or whether he had
formerly been acquainted with Paul in the Grecian synagogues, or at the
feet of Gamaliel, and had such an account of his conversion from
himself as he saw cause enough to give credit to: but so it was that,
being satisfied himself, he gave satisfaction to the apostles
concerning him, he having brought no testimonials from the disciples at
Damascus, thinking he needed not, as some others, epistles of
commendation, 2 Cor. iii. 1 .
Note, The introducing of a young convert into the communion of the
faithful is a very good work, and one which, as we have opportunity, we
should be ready to do.
2. How sharp his enemies were upon him.
(1.) He was admitted into the communion of the disciples, which was no
little provocation to his enemies. It vexed the unbelieving Jews to see
Saul a trophy of Christ's victory, and a captive to his grace, who had
been such a champion for their cause--to see him coming in, and
going out, with the apostles ( v. 28 ),
and to hear them glorying in him, or rather glorifying God in him.
(2.) He appeared vigorous in the cause of Christ, and this was yet more
provoking to them
( v. 29 ): He spoke boldly in the name of the Lord Jesus. Note, Those that
speak for Christ have reason to speak boldly; for they have a good
cause, and speak for one who will at last speak for himself and them
too. The Grecians, or Hellenist Jews, were most offended at him,
because he had been one of them; and they drew him into a dispute, in
which, no doubt, he was too hard for them, as he had been for the Jews
at Damascus. One of the martyrs said, Though she could not dispute for
Christ, she could die for Christ; but Paul could do both. Now the Lord
Jesus divided the spoils of the strong man armed in Saul. For that same
natural quickness and fervour of spirit which, while he was in
ignorance and unbelief, made him a furious bigoted persecutor of the
faith, made him a most zealous courageous defender of the faith.
(3.) This brought him into peril of his life, with which he narrowly
escaped: The Grecians, when they found they could not deal with
him in disputation, contrived to silence him another way; they went
about to slay him, as they did Stephen when they could not
resist the Spirit by which he spoke, ch. vi. 10 .
That is a bad cause that has recourse to persecution for its last
argument. But notice was given of this conspiracy too, and effectual
care taken to secure this young champion
( v. 30 ): When the brethren knew what was designed against him they
brought him down to Cesarea. They remembered how the putting of
Stephen to death, upon his disputing with the Grecians, had been the
beginning of a sore persecution; and therefore were afraid of having
such a vein opened again, and hastened Paul out of the way. He that
flies may fight again. He that fled from Jerusalem might do service at
Tarsus, the place of his nativity; and thither they desired him by all
means to go, hoping he might there go on in his work with more safety
than at Jerusalem. Yet it was also by direction from heaven that he
left Jerusalem at this time, as he tells us himself
( ch. xxii. 17, 18 ),
that Christ now appeared to him, and ordered him to go quickly out
of Jerusalem, for he must be sent to the Gentiles, v. 15 .
Those by whom God has work to do shall be protected from all the
designs of their enemies against them till it be done. Christ's
witnesses cannot be slain till they have finished their
testimony.
III. The churches had now a comfortable gleam of liberty and peace
( v. 31 ): Then had the churches rest. Then, when Saul was converted, so
some; when that persecutor was taken off, those were quiet whom he used
to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian
Jews was a little abated, and they were the more willing to bear with
the other preachers now that Saul had gone out of the way.
Observe,
1. The churches had rest. After a storm comes a calm. Though we
are always to expect troublesome times, yet we may expect that they
shall not last always. This was a breathing-time allowed them, to
prepare them for the next encounter. The churches that were already
planted were mostly in Judea, Galilee, and Samaria, within the limits
of the holy land. There were the first Christian churches, where Christ
had himself laid the foundation.
2. They made a good use of this lucid interval. Instead of growing more
secure and wanton in the day of their prosperity, they abounded more in
their duty, and made a good use of their tranquillity.
(1.) They were edified, were built up in their most holy faith;
the more free and constant enjoyment they had of the means of knowledge
and grace, the more they increased in knowledge and grace.
(2.) They walked in the fear of the Lord --were more exemplary
themselves for a holy heavenly conversation. They so lived that all who
conversed with them might say, Surely the fear of God reigns in those
people.
(3.) They walked in the comfort of the Holy Ghost --were not only
faithful, but cheerful, in religion; they stuck to the ways of the
Lord, and sang in those ways. The comfort of the Holy Ghost was
their consolation, and that which they made their chief joy. They had
recourse to the comfort of the Holy Ghost, and lived upon that, not
only in days of trouble and affliction, but in days of rest and
prosperity. The comforts of the earth, when they had the most free and
full enjoyment of them, could not content them without the comfort of
the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of
the Holy Ghost. Those are most likely to walk cheerfully that walk
circumspectly.
3. God blessed it to them for their increase in number: They were
multiplied. Sometimes the church multiplies the more for its being
afflicted, as Israel in Egypt; yet if it were always so, the saints of
the Most High would be worn out. At other times its rest contributes to
its growth, as it enlarges the opportunity of ministers, and invites
those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were
multiplied. Thus those that will not be won by the word may be won
by the conversation of professors.
32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.
33 And there he found a certain man named Æneas, which had
kept his bed eight years, and was sick of the palsy.
34 And Peter said unto him, Æneas, Jesus Christ maketh thee
whole: arise, and make thy bed. And he arose immediately.
35 And all that dwelt at Lydda and Saron saw him, and turned to
the Lord.
Here we have,
I. The visit Peter made to the churches that were newly planted by the
dispersed preachers, v. 32 .
1. He passed through all quarters. As an apostle, he was not to
be the resident pastor of any one church, but the itinerant visitor of
many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers.
He passed dia panton -- among them all, who
pertained to the churches of Judea, Galilee, and Samaria, mentioned in
the foregoing chapter. He was, like his Master, always upon the remove,
and went about doing good; but still his head-quarters were at
Jerusalem, for there we shall find him imprisoned, ch. xii. 2 . He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. viii. 12; Ezra ii. 33 .
The Christians are called saints, not only some particular
eminent ones, as saint Peter and saint Paul, but every sincere
professor of the faith of Christ. These are the saints on the earth, Ps. xvi. 3 .
II. The cure Peter wrought on Eneas, a man that had been
bedridden eight years, v. 33 .
1. His case was very deplorable: He was sick of the palsy, a
dumb palsy, perhaps a dead palsy. The disease was extreme, for he
kept his bed; it was inveterate, for he kept his bed eight
years; and we may suppose that both he himself and all about him
despaired of relief for him, and concluded upon no other than that he
must still keep his bed till he removed to his grave. Christ chose such
patients as this, whose disease was incurable in a course of nature, to
show how desperate the case of fallen mankind was when he undertook
their cure. When we were without strength, as this poor man, he sent
his word to heal us. 2. His cure was very admirable, v. 34 .
(1.) Peter interested Christ in his case, and engaged him for his
relief: Eneas, Jesus Christ maketh thee whole. Peter does not
pretend to do it himself by any power of his own, but declares it to be
Christ's act and deed, directs him to look up to Christ for help, and
assures him of an immediate cure--not, "He will make
thee," but, "He does make thee, whole;" and a perfect cure--not, "He makes thee easy, " but "He makes thee whole. " He does not express himself by way of prayer to Christ
that he would make him whole, but as one having authority from Christ,
and that knew his mind, he declares him made whole.
(2.) He ordered him to bestir himself, to exert himself: " Arise and
make thy bed, that all may see thou art thoroughly cured." Let none
say that because it is Christ that by the power of his grace works all
our works in us therefore we have no work, no duty, to do; for, though
Jesus Christ makes thee whole, yet thou must arise and make use of the
power he gives thee: " Arise, and make thy bed, to be to thee no
longer a bed of sickness, but a bed of rest."
(3.) Power went along with this word: he arose immediately, and no
doubt very willingly made his own bed.
III. The good influence this had upon many
( v. 35 ): All that dwelt at Lydda and Saron saw him, and turned to the
Lord. We can scarcely think that every individual person in those
countries took cognizance of the miracle, and was wrought upon by it;
but many, the generality of the people in the town of Lydda and in the
country of Saron, or Sharon, a fruitful plain or valley, of which it
was foretold, Sharon shall be a fold of flocks, Isa. lxv. 10 .
1. They all made enquiry into the truth of the miracle, did not
overlook it, but saw him that was healed, and saw that it was a
miraculous cure that was wrought upon him by the power of Christ, in
his name, and with a design to confirm and ratify that doctrine of
Christ which was now preached to the world.
2. They all submitted to the convincing proof and evidence there was in
this of the divine origin of the Christian doctrine, and turned to
the Lord, to the Lord Jesus. They turned from Judaism to
Christianity; they embraced the doctrine of Christ, and submitted to
his ordinances, and turned themselves over to him to be ruled and
taught and saved by him.
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.
37 And it came to pass in those days, that she was sick, and
died: whom when they had washed, they laid her in an upper
chamber.
38 And forasmuch as Lydda was nigh to Joppa, and the disciples
had heard that Peter was there, they sent unto him two men,
desiring him that he would not delay to come to them.
39 Then Peter arose and went with them. 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 was with them.
40 But Peter put them all forth, and kneeled down, and prayed;
and turning him to the body said, Tabitha, arise. And she
opened her eyes: and when she saw Peter, she sat up.
41 And he gave her his hand, and lifted her up, and when he
had called the saints and widows, presented her alive.
42 And it was known throughout all Joppa; and many believed in
the Lord.
43 And it came to pass, that he tarried many days in Joppa with
one Simon a tanner.
Here we have another miracle wrought by Peter, for the confirming of
the gospel, and which exceeded the former--the raising of Tabitha to
life when she had been for some time dead. Here is,
I. The life, and death, and character of Tabitha, on whom this miracle
was wrought, v. 36, 37 .
1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah
took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a
hind let loose, giving goodly words; and the wife to the kind and
tender husband is as the loving hind, and as the pleasant roe, Prov. v. 19 .
3. She was a disciple, one that had embraced the faith of Christ and
was baptized; and not only so, but was eminent above many for works of
charity. She showed her faith by her works, her good works, which she
was full of, that is, in which she abounded. Her head was full of cares
and contrivances which way she should do good. She devised liberal
things, Isa. xxxii. 8 .
Her hands were full of good employment; she made a business of doing
good, was never idle, having learned to maintain good works ( Tit. iii. 8 ),
to keep up a constant course and method of them. She was full of
good works, as a tree that is full of fruit. Many are full of good
words, who are empty and barren in good works; but Tabitha was a great
doer, no great talker: Non magna loquimur, sed vivimus--We do not
talk great things, but we live them. Among other good works, she
was remarkable for her alms--deeds, which she did, not only her
works of piety, which are good works and the fruits of faith, but works
of charity and beneficence, flowing from love to her neighbour and a
holy contempt of this world. Observe, She is commended not only for the
alms which she gave, but for the alms--deeds which she did. Those that
have not estates wherewith to give in charity may yet be able to do in
charity, working with their hands, or walking with their feet, for the
benefit of the poor. And those who will not do a charitable deed,
whatever they may pretend, if they were rich would not bestow a
charitable gift. She was full of alms--deeds, hon
epoiei -- which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she
did with all her might, and persevered in. They were alms--deeds, not
which she purposed and designed and said she would do, but which she
did; not which she began to do, but which she did, which she went
through with, which she performed the doing of, 2 Cor. viii. 11; ix. 7 .
This is the life and character of a certain disciple,; and should be of
all the disciples of Christ; for, if we thus bear much fruit, then are
we his disciples indeed, John xv. 8 .
4. She was removed in the midst of her usefulness
( v. 37 ): In those days she fell sick, and died. It is promised to those
who consider the poor, not that they shall never be sick, but that the
Lord will strengthen them upon the bed of languishing, at least
with strength in their souls, and so will make all their bed in
their sickness, will make it easy, Ps. xli. 1, 3 .
They cannot hope that they shall never die ( merciful men are taken
away, and merciful women too, witness Tabitha), but they may hope
that they shall find mercy of the Lord in that day, 2 Tim. i. 18 .
5. Her friends and those about her did not presently bury her, as
usual, because they were in hopes Peter would come and raise her to
life again; but they washed the dead body, according to the
custom, which, it is said, was with warm water, which, if there were
any life remaining in the body, would recover it; so that this was done
to show that she was really and truly dead. They tried all the usual
methods to bring her to life, and could not. Conclamatum est--the
last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the
public meeting-room for the believers of that town; and they laid the
body there, that Peter, if he would come, might raise her to life the
more solemnly in that place.
II. The request which her Christian friends sent to Peter to come to
them with all speed, not to attend the funeral, but, if it might be, to
prevent it, v. 38 .
Lydda, where Peter now was, was nigh to Joppa, and the disciples at
Joppa had heard that Peter was there, and that he had raised Eneas from
a bed of languishing; and therefore they sent him two men, to
make the message the more solemn and respectful, desiring him that
he would not delay to come to them; not telling him the occasion,
lest he should modestly decline coming upon so great an errand as to
raise the dead: if they can but get him to them, they will leave it to
him. Their friend was dead, and it was too late to send for a
physician, but not too late to send for Peter. Post mortem
medicus--a physician after death, is an absurdity, but not Post
mortem apostolus--an apostle after death.
III. The posture in which he found the survivors, when he came to them
( v. 30 ): Peter arose and went with them. Though they did not tell him
what they wanted him for, yet he was willing to go along with them,
believing it was upon some good account or other that he was sent for.
Let not faithful ministers grudge to be at every body's beck, as far as
they have ability, when the great apostle made himself the servant
of all, 1 Cor. ix. 19 .
He found the corpse laid in the upper chamber, and attended by widows,
probably such as were in the communion of the church, poor widows;
there they were,
1. Commending the deceased--a good work, when there was that in them
which was truly commendable, and worthy of imitation, and when it is
done modestly and soberly, and without flattery of the survivors or any
sinister intention, but purely for the glory of God and the exciting of
others to that which is virtuous and praiseworthy. The commendation of
Tabitha was like her own virtues, not in word, but in deed. Here were
no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for
them, and bestowed upon them while she was with them. It was the
comfort of Job, while he lived, that the loins of the poor blessed him,
because they were warmed with the fleece of his sheep, Job xxxi. 20 .
And here it was the credit of Tabitha, when she was dead, that the
backs of the widows praised her for the garments which she made them.
And those are certainly best praised whose own works praise them in
the gates, whether the words of others do or no. It is much more
honourable to clothe a company of decrepit widows with needful clothing
for night and day, who will pray for their benefactors when they do not
see them, than to clothe a company of lazy footmen with rich liveries,
who perhaps behind their backs will curse those that clothe them
( Eccl. vii. 21 );
and it is what all that are wise and good will take a greater pleasure
in, for goodness is true greatness, and will pass better in the account
shortly. Observe,
(1.) Into what channel Tabitha turned much of her charity. Doubtless
there were other instances of her alms--deeds which she did, but this
was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their
own labour could make a shift to get their bread, but could not earn
enough to buy clothes. And this is an excellent piece of charity, If
thou seest the naked, that thou cover him ( Isa. lviii. 7 ),
and not think it enough to say, Be ye warmed, James ii. 15, 16 .
(2.) What a grateful sense the poor had of her kindness: They showed
the coats, not ashamed to own that they were indebted to her for
the clothes on their backs. Those are horribly ungrateful indeed who
have kindness shown them and will not make at least an acknowledgment
of it, by showing the kindness that is done them, as these widows here
did. Those who receive alms are not obliged so industriously to
conceal it, as those are who give alms. When the poor reflect upon the
rich as uncharitable and unmerciful, they ought to reflect upon
themselves, and consider whether they are not unthankful and
ungrateful. Their showing the coats and garments which Dorcas made
tended to the praise not only of her charity, but of her industry,
according to the character of the virtuous woman, that she lays her
hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her
hands to the needy, of what she has worked; and, when God and the
poor have thus had their due, she makes herself coverings of
tapestry and her own clothing is silk and purple, Prov. xxxi. 19-22 .
2. They were here lamenting the loss of her: The widows stood by Peter,
weeping. When the merciful are taken away, it should be laid to heart,
especially by those to whom they have been in a particular manner
merciful. They need not weep for her; she is taken from the evil to
come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and
for their children, who will soon find the want of such a good woman,
that has not left her fellow. Observe, They take notice of what good
Dorcas did while she was with them, but now she is gone from
them, and this is their grief. Those that are charitable will find that
the poor they have always with them; but it is well if those
that are poor find that they have always the charitable with them. We
must make a good use of the lights that yet a little while are with us,
because they will not be always with us, will not be long with us: and
when they are gone we shall think what they did when they were with us.
It should seem, the widows wept before Peter, as an inducement to him,
if he could do any thing, to have compassion on them and help them, and
restore one to them that used to have compassion on them. When
charitable people are dead, there is no praying them to life again;
but, when they are sick, this piece of gratitude is owing to them, to
pray for their recovery, that, if it be the will of God, those may be
spared to live who can ill be spared to die.
IV. The manner in which she was raised to life.
1. Privately: She was laid in the upper room where they used to have
their public meetings, and, it should seem, there was great crowding
about the dead body, in expectation of what would be done; but Peter
put them all forth, all the weeping widows, all but some few
relations of the family, or perhaps the heads of the church, to join
with him in prayer; as Christ did, Matt. ix. 25 .
Thus Peter declined every thing that looked like vainglory and
ostentation; they came to see, but he did not come to be seen. He put
them all forth, that he might with the more freedom pour out his soul
before God in prayer upon this occasion, and not be disturbed with
their noisy and clamorous lamentations.
2. By prayer. In his healing Eneas there was an implied prayer, but in
this greater work he addressed himself to God by solemn prayer, as
Christ when he raised Lazarus; but Christ's prayer was with the
authority of a Son, who quickens whom he will; Peter's with the
submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he
turned from it; lest the sight of it should discourage his faith, he
looked another way, to teach us, like Abraham, against hope, to
believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger
at the promise, Rom. iv. 19, 20 .
But, when he had prayed, he turned to the body, and spoke in his
Master's name, according to his example: " Tabitha, arise; return
to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of
dead souls to spiritual life, the first sign of life is the opening of
the eyes of the mind, ch. xxvi. 18 .
When she saw Peter, she sat up, to show that she was really and truly
alive; and
( v. 41 ) he gave her his hand and lifted her up, not as if she laboured
under any remaining weakness, but thus he would as it were welcome her
to life again, and give her the right hand of fellowship among the
living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her
death, and presented her alive to them, to their great comfort,
particularly of the widows, who laid her death much to heart
( v. 41 );
to them he presented her, as Elijah
( 1 Kings xvii. 23 ),
and Elisha
( 2 Kings iv. 36 ),
and Christ
( Luke vii. 15 ),
presented the dead sons alive to their mothers. The greatest joy and
satisfaction are expressed by life from the dead.
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the gospel, that is was
from heaven, and not of men, and believed in the Lord, v. 42 .
The thing was known throughout all Joppa; it would be in every
body's mouth quickly, and, it being a town of seafaring men, the notice
of it would be the sooner carried thence to other countries, and though
some never minded it many were wrought upon by it. This was the design
of miracles, to confirm a divine revelation.
2. Peter was hereby induced to continue some time in this city, v. 43 .
Finding that a door of opportunity was opened for him there, he tarried
there many days, till he was sent thence, and sent for thence upon
business to another place. He tarried not in the house of Tabitha,
though she was rich, lest he should seem to seek his own glory; but he
took up his lodgings with one Simon a tanner, an ordinary tradesman,
which is an instance of his condescension and humility: and hereby he
has taught us not to mind high things, but to condescend to those of
low estate, Rom. xii. 16 .
And, though Peter might seem to be buried in obscurity here in the
house of a poor tanner by the sea-side, yet hence God fetched him to a
noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.
Ver. 1. And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Ps 27:12 omx xpy, "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold:
against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath,
he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.
Acts 9:2
Ver. 2. And desired of him letters to ,.... Damascus was the head or metropolis of Syria, Isa 7:8 And so Pliny {z} calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Ge 15:2 and some say it was built by him the said Eliezer; though Josephus {a} makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says {b}, it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood {c}, or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus {d}: but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in 2Ki 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in 1Ch 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word {e}, and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said {f} to be an hundred and sixty miles from . Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered
to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says {g}, that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis {h} in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction,
that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah:
whether they were men or women; without any fear of one, or mercy to the other:
he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Ac 9:7.
{z} L. 36. c. 8. {a} Antiqu. l. 1. c. 6. sect. 5. {b} Ex Trogo, l. 36. c. 2. {c} De Nominibus Hebraicis, fol. 97. F. & 101. K. {d} Comment. in Ezek. xxvii. 18. {e} Vid. Hiller. Onomasticum, p. 114, 115, 419, 793. {f} Bunting's Itinerar. p. 394. {g} De Bello Jud. l. 2. c. 20. sect. 2. {h} ltinerar. p. 56, 57.
Acts 9:3
Ver. 3. And as he journeyed, he came near ,.... Some say it was a mile from Damascus: though, no mention is made of his obtaining letters from the high priest, only of his desiring them; yet there is no doubt but they were granted him; the design of the historian, under a divine direction, being to give an account of the temper and disposition of Saul; and he having got them, set out on his journey in high spirits, and proceeded on with the same wicked intentions, till he came near the city; where he designed to open and show his commission, and execute his wrathful purposes; but he is not suffered to go into the city with such a Spirit:
and suddenly there shined round about him a light from heaven; which exceeded the light and brightness of the sun, for it was at midday, Ac 26:13 and so the Ethiopic version here inserts this clause, "and it was noon time"; which circumstance shows that the light was very extraordinary; and it was an emblem of that inward and spiritual light which was now quickly communicated to him, light being the first thing in the new, as in the old creation; and of that Gospel light he was hereafter to spread in the world.
Acts 9:4
Ver. 4. And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Ac 26:14
and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle;
Ac 26:16 the language he spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul, and which is doubled to denote vehemency and affection; See Gill on "Lu 22:31" he knew him as one of his sheep, though straying, and calls him by name, and expostulates with him, wherefore he should persecute him in his members as he did; for the union between Christ and his people is so close, that what is done to them is done to him. There seems to be a considerable emphasis on the word "me"; "me", who have been they surety from everlasting; "me", who hath loved thee and given myself for thee; "me", who have shed my blood, laid down my life, and died for thee; "me", who am now at my Father's right hand, interceding for thee, that grace might be bestowed upon thee, the set time being now come.
Acts 9:5
Ver. 5. And he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was;
and the Lord said, I am Jesus, whom thou persecutest. The Alexandrian copy, and the Syriac and Ethiopic versions, "read Jesus of Nazareth"; and one of Beza's copies, and another of Stephens', as in Ac 22:8 whose name thou art doing many things against, and whose people thou art destroying:
it is hard for thee to kick against the pricks; or "to resist me", as the Arabic version renders it; and which is the sense of the phrase; it is a proverbial expression, taken from beasts that are goaded, who kick against the goads or pricks, and hurt themselves the more thereby; and Christ uses it, suggesting hereby, that should Saul go on to persecute him and his people, to oppose his Gospel, and the strong evidence of it, in doctrine and miracles, and notwithstanding the present remonstrances made in such an extraordinary manner; he would find himself in the issue greatly hurt by it, and could not rationally expect to succeed against so powerful a person. This clause in the Syriac version is placed at the end of the fourth verse.
Acts 9:6
Ver. 6. And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them:
said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are:
and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads:
and it shall be told thee what thou must do; what was appointed for him to do, Ac 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.
Acts 9:7
Ver. 7. And the men which journeyed with him,.... Out of respect to him, to keep him company; or rather to assist him in his designs:
stood speechless: astonished and amazed, they had not power to speak one word, nor to rise from the ground, and move one step forward; they were as if they were thunderstruck, and fastened to the earth; for this standing is not opposed to their being fallen to the earth, but to their going forward, and only expresses the surprise and stupidity that had seized them:
hearing a voice, but seeing no man; that is, they heard the voice of Saul, saying, who art thou? and what wilt thou have me to do? but saw nobody that he spoke to, which surprised them; for it is certain they did not hear the voice of Christ, that spake to him, Ac 22:9 or if they heard the voice of Christ, it was only the sound of his voice, but did not understand what he said; but the former seems rather to be the sense, and the best way of reconciling the two passages.
Acts 9:8
Ver. 8. And Saul arose from the earth,.... As he was bid by Christ, Ac 9:6
and when his eyes were opened he saw no man; neither Christ, who appeared to him from heaven, whom he had before seen, nor even any of his companions, nor indeed any object: the Syriac version renders it, "he saw nothing"; not anything at all; and the Ethiopic version, "he could not see": when he opened his eye lids, he perceived his sight was gone, and this showed it to be real blindness; and which was an emblem of the ignorance and blindness he had been in:
but they led him by the hand; the men that were with him, perceiving that he could not guide himself, took him by the hand, and led him on his journey;
and brought him into Damascus; and now was fulfilled, at least in part, the prophecy in Zec 9:1.
Acts 9:9
Ver. 9. And he was three days without sight,.... Without bodily sight; for otherwise all this while his spiritual sight was increasing, and Christ was giving him by his Spirit a full view of himself, his state and case, and where his salvation was; and a clear insight into the doctrines of the Gospel, which he is said to have by the revelation of Christ, whereby he was fitted for the immediate preaching of it:
and neither did eat nor drink; having no regard unto, or time for either; being filled with grief and sorrow, and true repentance for sin, and taken up in prayer to God, and employed in attending to, and receiving the doctrines of grace, he was afterwards to publish.
Acts 9:10
Ver. 10. And there was a certain disciple at ,.... Who perhaps came hither upon the persecution at Jerusalem, or rather might have lived here some time; Ac 9:13 that he was more than a private or ordinary disciple of Christ seems manifest, from his being sent to Saul on such an, important affair; from his putting his hands upon him, upon which he was filled with the Holy Ghost; and from his baptizing him: some think he was one of the seventy disciples; some say he was a deacon; but it is certain he was not one of the first seven; others affirm he was a presbyter, and some report that he was afterwards bishop of Damascus, and died a martyr there; but these are things not to be depended on:
named Ananias; a Jewish name, the same with Hananiah, Da 1:6 there was an high priest of this name, Ac 23:2 and it was a name in much use among the Jews; frequent mention is made in the Misnic and Talmudic writings of R. Hananiah, or Ananias:
and to him said the Lord in a vision, Ananias; by "the Lord", is meant the Lord Jesus Christ, as is evident from Ac 9:17 who appeared to Ananias in a vision; the Arabic version adds, "by night"; perhaps in a dream, as the angel of the Lord appeared to Joseph the husband of Mary, and called him by his name Ananias, to which he answered:
and he said, behold, I am here, Lord; in like manner as Samuel did, when a child, when the Lord called to him; showing his readiness to hearken to his voice, to do his will, and obey his orders, be they what they would.
Acts 9:11
Ver. 11. And the Lord said unto him, arise,.... Quickly, directly, immediately, from off thy bed; the case required haste and dispatch:
and go into the street which is called Straight; a street in the city of so called; the streets of cities were called by different names, to distinguish them as ours now are. So in Jerusalem there was the street of the house of God, which led to the temple, Ezr 10:9 and the upper street, in which idolatrous Gentiles, and such as were fullers by trade, dwelt {i}; and the street of the butchers; and the street of the wool staplers {k}: and this street in Damascus might be called "Straight"; because it might be a long straight street, without any windings and turnings, which might go through the city. Whether or no this was one of the streets which Benhadad allowed Ahab to make in Damascus, 1Ki 20:34 cannot be said;
and inquire in the house of Judas; which was in that street: who this Judas was is not certain, that he was a Jew appears by his name, but whether a believing, or an unbelieving Jew, is not known; however, he was Saul's host, and if this was the house he was recommended to from Jerusalem, or designed to go to when he set out from thence, it is very probable he was an unbeliever; but if it was an house he pitched on after his conversion, it is likely this Judas was a believer, and whether the same with Judas surnamed Barsabas may be considered, who is mentioned in Ac 15:22 however, at this man's house Ananias was to inquire
for one called Saul of Tarsus; or Saul "by name the Tarsian". So it is said {l} of Bigthan and Teresh, Es 6:2 that they were
Myyorj ynv, "two Tarsians", perhaps citizens of Tarsus, as Saul was. Tarsus was a city in Cilicia, and which Solinus {m} calls the mother of cities, and is the same with the Tarshish of the Old Testament; here Saul was born, and of it he was a citizen; Ac 21:39 and therefore is here called Saul of Tarsus, or Saul the Tarsian:
for behold he prayeth: so as he had never prayed before; now he prayed with the Spirit, and with the understanding, from a feeling sense of his wants, for spiritual blessings, such as he had no knowledge of, nor desire after before. God has no stillborn children; as soon as any are quickened by his grace, they cry unto him; prayer is the breath of a regenerate man, and shows him to be alive. He who before was breathing out threatenings and slaughter against the disciples of Christ, now breathes after communion with Christ and them. This is said, no doubt, to encourage Ananias to go to him. The Syriac and Arabic versions place this clause at the beginning of the next verse, "for behold, whilst he prayed he saw", &c. the Ethiopic version has it not.
{i} Misn. Shekalim, c. 8. sect. 1. Maimon. & Bartenora in ib. {k} Misn. Eruvim, c. 10. sect. 9. {l} T. Bab. Megilla, fol. 7. 1. & 13. 2. & Targum in Esther ii. 21. {m} Polyhistor, c. 51.
Acts 9:12
Ver. 12. And hath seen in a vision a man named Ananias,.... Some read this verse in a parenthesis, and take them to be the words of Luke the historian; but it is rather a continuation of the words of Christ, telling Ananias, for his greater encouragement to go to Saul, that he had seen him in a vision, and had knowledge both of his person, and of his name, and of what he was to do to him; for in the vision or dream, he had been represented to him as
coming in; to the house, and into the room where he was:
and putting his hand on him, that he might receive his sight; without which he had been three days, and which he did receive upon Ananias's putting his hands on him.
Acts 9:13
Ver. 13. Then Ananias answered, Lord,.... Though Ananias knew that it was the Lord that spoke, and acknowledged his power and dominion, and expressed his readiness to obey his commands; yet there was a timidity in him, and which was the more inexcusable, that it should appear after the Lord had told him of the vision which Saul had had of him; and yet still he was fearful of putting himself into his hands, who had been so violent a persecutor; and therefore obliquely excuses himself, by observing what Saul had done at Jerusalem, and the powers he came with to Damascus:
I have heard by many of this man; which shows that Ananias had been at Damascus some time, and was not an eyewitness of the havoc Saul made of the church, only had the account of it from others; and these many who fled to Damascus upon the persecution, which Saul was at the head of; and being so, was particularly spoken of, and his name was well known, and was become infamous for his cruelty and barbarity;
how much evil he hath done to thy saints at Jerusalem; by entering into their houses with violence, haling men and women from thence, committing them to prison, and persecuting them unto death. Believers in Christ are called his "saints", because separated by his grace for his service, and sanctified by his Spirit, and to whom he is made sanctification; and because they live holy lives and conversations; all which is an aggravation of the evil done them, and which will be avenged by Christ in his own time.
Acts 9:14
Ver. 14. And here he hath authority from the chief priests,.... His fury and madness against the saints did not stop at Jerusalem, but he had received a commission from the sanhedrim to go to Damascus, where he now was:
to bind all that call on thy name; to take up all such persons and put them in bonds, and carry them bound to Jerusalem, whom he should find either praying to Christ, as God, as the first Christians used to do, and which is no inconsiderable proof of the deity of Christ; or professing the name of Christ, or were called by it.
Acts 9:15
Ver. 15. But the Lord said unto him, go thy way,.... The Syriac version reads, "arise, go thy way"; make no delay, nor any excuse, there is no reason for it; nothing is to be feared from him:
for he is a chosen vessel unto me; a choice and excellent one, full of the heavenly treasure of the Gospel, full of the gifts and graces of the Spirit, and so very fit and richly qualified for the use and service of Christ; and was htdmx ylk, "a vessel of desire", or a desirable one, as the Jews speak {n}: or he was, to render the words literally, "a vessel of election"; both an instrument gathering in the election, or the elect of God, through the preaching of the Gospel; and was himself chosen of God, both to grace and glory, a vessel of mercy, and of honour prepared for glory; and was separated, predestinated, and appointed to the Gospel of God, to preach it among the Gentiles; which sense is confirmed by what follows:
to bear my name before the Gentiles, and kings, and the children of Israel; by "the name" of Christ is meant his Gospel, which is a declaration of his person, perfections, glories, and excellencies, of his offices, grace, righteousness, and salvation; and to "bear" it, is to preach it, to carry it about, spread abroad, and propagate it; in allusion either to the prophets of old, whose prophecies are often called a "burden", which they bore and carried to the several nations to whom they were sent; or to the Levites bearing the tabernacle of the Lord, and its vessels, "be ye clean that bear the vessels of the Lord", Isa 52:11. Upon which Aben Ezra has this note,
"they are the Israelites, hrwth yavwn, "that bear the law";''
but Saul was a chosen vessel to bear the Gospel; or to the sower of seed, Ps 126:6 "before the Gentiles", or nations of the world; and he was an apostle, and teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision was particularly committed to him: and before "kings", as he did before Agrippa, king of the Jews, and before Nero, emperor of Rome; and his bonds for the Gospel, and so the Gospel through his bonds became manifest in all the palace, or court of Caesar. And before
the children of ; the Jews, to whom he first preached it; but when they put it away he turned to the Gentiles, and afterwards, before the Jews, he bore a testimony for it.
{n} T. Bab. Megilla, fol. 6. 1.
Acts 9:16
Ver. 16. For I will show him,.... In vision, and by prophecy, either now, or hereafter; or by facts, as they come upon him:
how great things he must suffer for my name's sake; such as weariness, pain, and watchings, hunger, thirst, fastings, cold, and nakedness, perils on various accounts, and from different quarters, stripes, scourges, imprisonment, shipwreck, stoning, and death, of which he himself gives a detail, 2Co 11:23 so that Ananias had no reason to be afraid to go to him, and converse with him, and do unto him as he was directed.
Acts 9:17
Ver. 17. And Ananias went his way,.... He arose from off his bed or seat, where he was, went out of his house, and on the way to the place where Saul was; he had nothing more to say, his objections were answered; there was no room to excuse himself, nor did he now desire it, but quietly yields, and cheerfully obeys:
and entered into the house; or "that house", the house of Judas, where Saul was, and whither Ananias was directed, Ac 9:11
and putting his hands on him; on Saul, in the same form Saul had seen him, in vision, doing it: and which was done, either as a prayer gesture; or for the healing of him, the restoring him to his sight; or that he might receive the gifts of the Holy Ghost; and it may be on all these accounts: and
said, brother Saul; he calls him "brother", not because he was of the same nation, but because he was now of the same faith; because he was a regenerate person, and belonged to the family of God, and was of the same household of faith: and this he said, not upon what he had received from Saul's own mouth, for he addressed him in this manner as soon as he came to him; but upon what the Lord had said concerning him; though it was indeed common with the Jewish doctors to salute one another with this name.
"When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, yxa yxa "my brother, my brother", &c. {o}.''
So Shemaiah called Abtalion his brother {p}. And in like manner R. Eleazar ben Azariah saluted R. Ishmael {q}. And R. Joshua speaks of R. Tarphon in the same language {r}:
the Lord, even Jesus that appeared unto thee in the way as thou camest; that is, who appeared to Saul as he was in the way to Damascus; not that Jesus was in the way, for he was in heaven, and appeared from thence to Saul, who was in the way: and he mentions Jesus by name, and this appearance of his, partly to assure him of his mission from him; for otherwise he could have known nothing of his appearance to him; and partly to show the love of Christ to him, and though he had persecuted him in so violent a manner, he had a compassionate regard for him; as also to encourage and comfort him, who had been trembling, and astonished at what he had heard from Jesus. This same glorious person, adds he,
hath sent me, that thou mightest receive thy sight; his bodily sight, which he had been without three days, by the imposition of hands:
and be filled with the Holy Ghost; with the extraordinary gifts of the Spirit, such as speaking with divers tongues, healing diseases, and the like; for as for the graces of the Spirit, and even Gospel light and knowledge, and gifts for preaching it, he had received these already.
{o} T. Bab. Avoda Zara, fol. 18. 1. Vid. fol. 27. 2. {p} T. Bab. Yoma, fol. 35. 2. {q} T. Bab. Beracot, fol. 11. 1. {r} Misn. Yadaim, c. 4. sect. 3.
Acts 9:18
Ver. 18. And immediately there fell from his eyes, as it had been scales,.... Which were little thin skins or films, like the scales of fishes, which were formed from the defluxions that fell from his brain, through the excessive light that shone around him, and the surprise he was thrown into by it: these, as soon as Ananias put his hands upon him, dropped off; which were an emblem and representation of the scales of ignorance, of himself, of sin, of righteousness, of the law, of the Gospel, and of Jesus as the Messiah; and of unbelief in him, and of pride, malice, and envy, and of superstition and bigotry, and of error and false doctrine, which, upon his being enlightened by the Spirit of God, fell from him:
and he received sight forthwith; his corporeal sight, which was an emblem of that spiritual sight he had also received: the word "forthwith", or "immediately", is not in the Vulgate Latin, Syriac, and Arabic versions, but seems necessary; and indeed, if it was not expressed, it would be understood; for as soon as the scales fell from his eyes, he must receive his sight: the Ethiopic version places it after the word "baptized", in the next clause:
and arose, and was baptized; that is, after Ananias had appointed it to him, as his duty, had pressed him to it, and called upon him to submit to it without delay, Ac 22:16 And this shows that baptism was performed by immersion; for had it been done in any other way, either by pouring or sprinkling a little water, Saul might have kept his seat, and water might have been brought to him, and so the ordinance might have been performed; but he arose and went, either to a bath that might be in Judas's house, fit for such a purpose; for the Jews had their baths to bathe their whole bodies in on certain occasions; or he went to some certain place of water without doors, convenient for the administration of baptism, where it was administered by Ananias unto him. And this also may suggest to us, that only enlightened persons are the proper objects of this ordinance; such as have the scales of darkness, ignorance, and unbelief removed from them, and have a spiritual sight and sense of divine things: hence the ancients used to call baptism by the name of fwtismov, "illumination", and baptized persons "enlightened" ones.
Acts 9:19
Ver. 19. And when he had received meat,.... Which was set before him when he had received his sight, and after he was baptized, of which he had not tasted for three days:
he was strengthened; in body, being before very weak and feeble; not so much through fatigue of his journey, as through the fear and surprise the appearance of Christ to him, and his words, threw him into; as also through his fasting so long, and his continuance and constancy in prayer all this while, and the attention he gave to the divine instructions which were communicated to him, internally and externally:
then was Saul certain days with the disciples which were at Damascus; who came from Jerusalem upon the persecution raised against them there; with these Saul continued some few days after his conversion and baptism, for quickly after he went into Arabia, as appears from Gal 1:17. These disciples, with the new converts afterwards, it is highly probable, formed a church state in ; Ananias is said to be the bishop or pastor of it, and which remained in several ages. In the catalogue of the council of Nice, which was held in the beginning of the "fourth" century, Damascus is mentioned as the seat of a church; in the "fifth" century a bishop of Damascus was in the council at Ephesus; and in the same century it was reckoned a metropolitan church in Asia; in the seventh century it appears there was a church in this place; and even in the "eighth" century, though the Arabians ravaged in those parts, yet still a church continued here for some time, till Ulid, the prince of the Saracens, took away the temple from the Christians of this place, and dedicated it to Mahomet; after which we hear no more of the church at Damascus {s}.
{s} . Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 3. & c. 7. p. 417. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 3. & c. 16. p. 514.
Acts 9:20
Ver. 20. And straightway he preached Christ in the synagogues,.... The Syriac version adds, "of the Jews"; that is, which were in Damascus, Ac 9:2 from whence it appears, that he was immediately, as soon as converted, qualified for the work of preaching the Gospel: nor did he confer with flesh and blood, or stand disputing and debating with himself and carnal reason, what was best for him to do; but as soon as he knew Christ himself, he preached him to others, and whom he always made the subject of his ministry; and particularly,
that he is the Son of God; the only begotten of the Father, the eternal Son of God, truly and properly God, of the same nature and essence with God his Father, and equal to him. His design was to assert and maintain the dignity of his person, which is the foundation of his office, as Mediator, and of all the wonderful things he performed: had he meant no more than that he was the Messiah, the sense would only be, that he preached that Christ was the Christ; but the meaning is, that he preached that Jesus of Nazareth, the true Messiah, was not a mere man, but a divine person, even the Son of God: he set out in his ministry, with the principal and most fundamental article of the Christian religion, that which Christ asserted, and for which he suffered, and which all the apostles, and first Christians believed. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read "Jesus", instead of "Christ".
Acts 9:21
Ver. 21. But all that heard him were amazed,.... Not the disciples that believed in Christ, but the unbelievers, as appears from their words:
and said, is not this he that destroyed them that called on this name in ? they do not express the name of Christ, out of malice and ill will; which shows who they were that said these words, and were astonished to hear Saul preaching in this name, and proving him to be the Son of God, and the true Messiah; when it was but a little while ago he consented to the death of Stephen, made havoc of the church, wasted and destroyed it as much as was in his power, and persecuted unto death such as called upon the name of Christ, or were called by his name, he could find in Jerusalem: nor did this satisfy him, for it follows,
and came hither, that is, to Damascus,
for that intent, that he might bring them bound to the chief priests: whom he should find professing or invocating the name of Christ, or bearing it; now to see and hear him preach this same name, was surprising to them.
Acts 9:22
Ver. 22. But Saul increased the more in strength,.... Not of body, but of mind; his gifts and graces, and spiritual light and knowledge increased; his abilities were greater; his fortitude of mind, boldness, and freedom of speech, every day increased: he got more, and new, and fresh arguments, by which he himself was confirmed, and he confirmed others in the truths of Christ. Some copies read, "he was more strengthened in the word"; either in the word of God, having a clearer understanding, and being more confirmed in the truth of it; or in speech, being more ready and powerful in speaking it.
And confounded the Jews which dwelt at Damascus; confuted them, and put them to silence, so that they had nothing to say for themselves, or against the truth:
proving that this is very Christ; by joining and knitting passages of Scripture in the Old Testament together, by producing and citing express testimonies from thence, and by comparing the prophecies and the characters of the Messiah in them, with Jesus of Nazareth, he proved to a demonstration that he must be the Messiah.
Acts 9:23
Ver. 23. And after that many days were fulfilled,.... This phrase is used by the Septuagint on Ex 2:11 for a considerable length of time, for many years. The Jewish writers observe {t}, that the phrase, "many days", signify at least three days; for by "days", in the plural number, two must be designed, and many signifies a third, or that one at least is added to them; but here it signifies three years, as it also does, 1Ki 18:1 where it is said, "and it came to pass after many days, that the word of the Lord came to Elijah in the third year"; and such a space of time is designed by the many days here; for when the apostle had stayed a little while at Damascus, and preached Christ in the synagogues, he went into Arabia, where he continued about three years, and then returned to Damascus, where what is related happened to him; Ga 1:17.
the Jews took counsel to kill him; being filled with indignation at him, that he had changed his religion, and from a persecutor was become a preacher of the Gospel; this they had meditated some time, and now upon his return to attempted to put their counsel into execution.
{t} Maimon. & Bartenora in Misn. Zavim, c. 1. sect. 1.
Acts 9:24
Ver. 24. But their laying await was known of Saul,.... Either by divine revelation, or by some friends, who had got knowledge of it, and gave him information, as in Ac 23:16 and they watched the gates night and day to kill him; that is, the Jews, together with the governor of the city, and the garrison of soldiers in it. These all watched at the several gates of the city, night and day, that Saul might not make his escape, and that they might take him, and put him to death.
Acts 9:25
Ver. 25. Then the disciples took him by night,.... The Alexandrian copy reads, "his disciples"; the disciples of Saul, such as he had been instrumental in making at Damascus: but it is not usual for the saints to be called in Scripture the disciples of any man; therefore the common reading is best, and designs the disciples and followers of Christ; who being concerned for the preservation of so valuable a life, took Saul in the night season,
and let him down by the wall in a basket. was a walled city; hence we read of the wall of , Jer 49:27. And the house where Saul was, and which very likely was one of the disciples, was built upon the wall, as the house of Rahab was upon the town wall of Jericho; and as she let down the spies from thence by a cord through the window, Jos 2:15 so the disciples let down Saul in a basket with cords through the window of the house, as appears from 2Co 11:33. See Gill on "2Co 11:33": no doubt, the disciples were directed by the overruling providence of God, in order to preserve the life of the apostle, who had much work to do for Christ in several parts of the world, and therefore must not fall into the hands of his enemies and die, his time not being yet come; and this shows, that it is lawful to make use of all prudent means and proper methods to prevent the designs of wicked men, and escape out of their hands, and preserve life when in danger; by which means Saul escaped their hands.
Acts 9:26
Ver. 26. And when Saul was come to ,.... After he had escaped out of Damascus, in the manner before related, and which was three years after his conversion:
he assayed to join himself to the disciples; not to the private members of the church, or ordinary disciples, as distinct from the apostles, but to the whole society, as consisting of apostles and private Christians; for his chief view in going to Jerusalem was to see Peter; and the Ethiopic version reads, "to the apostles": the sense is, that he tried either to get into a free and familiar conversation with them, or to become one of their body, and a member of the church. He did not return to the high priest from whom he had received letters to , to give him an account of the execution of his commission, or what use he had made of the letters he gave him, but to the disciples, against whom he had breathed out threatenings and slaughter. Grace had made a strange alteration in him; those whom he hated, and was exceeding mad against, he now loves; they are the excellent ones in the earth in whom is all his delight; and whom he persecuted to strange cities, he now courts their company, and attempts to get among them; accounting it his greatest honour and happiness to be one of their society. It is the duty and interest of every gracious soul to join himself to a church of Christ, which consists of the disciples of Christ, as the church at Jerusalem did; of such who have learned Christ, and the way of life and salvation by him; who have believed in him, and have been taught to deny themselves for his sake, and to take up the cross and follow him, in the way of his ordinances and appointments; and to be "joined" to a church, is to become an open subject of Christ's kingdom, a citizen of the heavenly Jerusalem, one of the family of God, and a member of the body of Christ visibly. The phrase is expressive of that strict union there is between the saints in church relation, and of that close and intimate communion they have with each other, and shows that their incorporation together is by mutual consent and agreement. And a great privilege it is to be in such a relation, having the grace of God; for such have the best of company, and the most refreshing ordinances; are in the greatest safety, being under the watch and care of ministers and members, of angels, and of God himself; and shall never be disfranchised, or become foreigners and strangers; they may expect the presence of God, fresh supplies of his grace, and even life for evermore, and need fear no enemy. That which qualifies for church membership, is not natural descent from religious parents, nor a religious education, nor mere morality and civility, nor even a constant attendance on the word of God, but faith in Christ Jesus, and a profession of it; and according to the order of the Gospel it is necessary that baptism in water should go before it; and these qualifications the apostle had.
But they were all afraid of him; knowing him to have been such an enemy to Christ, and so violent a persecutor of his church in times past:
and believed not that he was a disciple; or a true follower of Christ, but only pretended to be one, having some wicked design upon them in attempting to get among them: the reason of their not knowing anything of his conversion might be, because not only of the distance between Damascus and Jerusalem, and the continuance of the persecution in the latter place, which might occasion few comers to and fro of the Christians; but because the apostle, soon after his conversion, went to Arabia, where he had been all this while. Hence it appears, that the primitive churches were very careful in the admission of persons into fellowship with them; as they could not bear them in their communion who were evil, so they would not admit any among them but such as they looked upon to be the true disciples of Christ: and this is a method worthy of imitation; and such persons who, before a profession of religion, have been either very scandalous in their lives and conversations, or notorious enemies to Christ and his Gospel, ought to be thoroughly examined into, and full satisfaction obtained concerning them, ere they be received into the bosom of the church.
Acts 9:27
Ver. 27. But Barnabas took him, and brought him to the apostles,.... To Peter and James, the brother of our Lord, for no other apostles did he see at this time, Gal 1:18. It is probable that Barnabas had been at Damascus, and had there related to him, the whole account of Saul's conversion and entrance on the ministry, which he gives a particular relation of, as follows:
and declared unto them, how he had seen the Lord in the way; he told the apostles, Peter and James, how that Christ had appeared to him in person, as he was on his way to Damascus:
and that he had spoken to him; and expostulated with him about his persecution of him in his members, and bid him go into the city, where it should be told him what he should do:
and how he had preached boldly at Damascus in the name of Jesus; that he had used great freedom of speech, and had shown courage and greatness of mind in preaching Christ at Damascus, both as soon as he was converted, and now upon his return thither. Hence it is manifest, that previous to admission into a church of Christ, and in order to satisfy the members of it, and gain their assent to such an admission, there ought to be a declaration made of the work of grace upon the souls of such, who propose to be joined to it; as how the Lord has met with them, and shown them the evil of their ways, and given them repentance unto life; and how they have had a sight of him by faith, and have looked to Christ and believed in him for the salvation of their souls; and how they have embraced the doctrines of the Gospel, and have found much sweetness and comfort in them; and that from a principle of love to him, and faith in him, and with a view to his glory, they are willing to submit to his ordinances, and to walk in holy fellowship with his people; and such an account of Saul being given by Barnabas, who had had it from him; and this being, no doubt, declared and attested by Saul himself, he was received into fellowship with the disciples: hence it follows,
Acts 9:28
Ver. 28. And be was with them,.... Peter and James, and the rest of the disciples; he lived with them, conversed with them, and joined with them in all religious exercises; which is signified by his
coming in and going out at Jerusalem; no one of the apostles or disciples forbidding or hindering him.
Acts 9:29
Ver. 29. And he spake boldly in the name of the Lord Jesus,.... He spoke the Gospel of Christ boldly, as it ought to be spoken; he spoke it openly, publicly, freely, and faithfully, not fearing the faces or revilings of any: the Vulgate Latin and Ethiopic versions add, "to the Gentiles"; but this is not in any of the Greek copies: and disputed against the Grecians; or Hellenists, that is, the Hellenistical Jews; by whom are meant, not Greeks proselyted to the Jewish religion, but Jews who had been born and brought up in Greece, or at least had learned the Greek language, and used the Greek Bible; and so the Syriac version renders it, "he disputed with the Jews that knew Greek"; perhaps the same persons, of the synagogue of the Libertines, Alexandrians, Cyrenians, and of Cilicia and Asia, who disputed with Stephen, with whom he had before joined, Ac 6:9
but they went about to slay him; he being an over match for them; and they not being able to resist him, but being confuted, and confounded, and put to silence, they were filled with indignation; and since they could not conquer him by arguments, they were for slaying him with the sword.
Acts 9:30
Ver. 30. Which when the brethren knew,.... When the members of the church heard of it, by some means or another:
they brought him down to Caesarea; not that which was before called Strato's tower, the same as in Ac 8:40 but Caesarea Philippi, mentioned in Mt 16:13 the Syriac version adds, "by night", and some copies, "and sent him forth to Tarsus"; a city of Cilicia, his own native place, where he might be more safe, and also useful among his friends and acquaintance; Ga 1:21.
Acts 9:31
Ver. 31. Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows,
throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Ga 1:22 1Th 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge:
and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; 1Jo 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Ge 5:22 the same phrase which is here used.
And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Ps 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.
Acts 9:32
Ver. 32. And it came to pass, as Peter passed through all quarters,.... The Arabic version reads, "all the foresaid places", as Judea, Galilee, and Samaria; through which he took a tour, in order to visit the new churches here planted, fix pastors over them, and confirm the Gospel by miracles, which they had received:
he came down also to the saints which dwelt at Lydda: a city which lay on the west of Jerusalem, and is said {u} to be a day's Journey from it; and a day's journey were ten parsas, or forty miles {w}: it was but thirty two miles from Jerusalem, and was a place famous for Jewish doctors; for which reason it is frequently mentioned in the Talmudic writings, under the name of Lod or Lud. Mention is made of R. Simlai, who was of Lydda {x}, and of the chambers of Beth Nithzah, and of Arum in Lydda {y} where the doctors disputed; there was a school here, of which R. Akiba was president {z} here also the sanhedrim sometimes sat, since we are told that Ben Sutda was tried and stoned at Lud or Lydda {a}; and here likewise they intercalated the year {b}, it being in Judea: this place was situated in a plain; so says Jerom {c},
"they that dwell in Sephela, that is, in the plain, Lydda and Emmaus, which design Diospolls and Nicopolis, shall possess the Philistines.''
And with this agrees the account the Talmudists {d} give of it,
"the country of Judea was divided into three parts, the hill country, the plain, and the valley; from Bethhoron to Emmaus was the hill country; from Emmaus to Lydda was the plain or champaign country; and from Lydda to the sea, the valley.''
Hence also we read {e} of dwl tlpv, "the plain of Lydda": and now Peter coming from , and the hill country of , into this plain and champaign country, is properly said to come down to the saints there. So Quadratus in Josephus {f} is said to come up from Lydda to . This place was near the Mediterranean sea; and was in Jerom's time called Diospolis {g}, and in the time of R. Benjamin {h} Seguras; it is the same with Lod in Ezr 2:33 The builder of it was Shamed the son of Elpaal, 1Ch 8:12. It was in the times of Josephus {i} a village, yet not inferior to a city for greatness. It is now called . And here it seems some saints or Christians dwelt, whom Peter, among the rest, visited; and which is mentioned for the sake of the miracle he there wrought, next related. And these saints at Lydda very likely were converted under Philip's ministry, as he passed from Azotus to , Ac 8:40 and, it may be, were in a church state, or, however, were afterwards. Zenas the lawyer, the Apostle Paul speaks of in Tit 3:13 is said to be bishop of Diospolis, or Lydda; in the beginning of the fourth century Aetius was bishop of this place, who assisted in the council of Nice; and in the same century, anno 331, Dionysius, another bishop of this place, was present at a council at Constantinople; and in the fifth century Photinus wrote himself bishop of Lydda, in the Chalcedon council, anno 451 {k}.
{u} Misn. Maasersheni, c. 5. sect. 2. T. Bab. Betza, fol. 5. 1. & Roshhashana, fol. 31. 2. & Juchasin, fol. 37. 1. {w} T. Bab. Pesachim, fol. 93. 2. & Gloss. in ib. {x} Juchasin, fol. 105. 1. {y} T. Bab. Kiddushin, fol. 40. 2. T. Hieros. Pesachim, fol. 30. 2. {z} Misn. Roshhashana, c. 1. sect. 6. {a} T. Hieros. Sanhedrin, fol. 25. 4. {b} Ib. fol. 18. 3. {c} In Obad. 1. 19. {d} T. Hicros. Sheviith, fol. 38. 4. {e} Misn. Sheviith, c. 9. sect. 2. {f} De Bello Jud. l. 2. c. 12. sect. 8. {g} Epitaph. Paulae, fol. 59. A. {h} ltinerar. p. 52. {i} Antiqu. l. 20. c. 5. sect. 2. {k} Reland. Palestina Illustrata, 1. 3. p. 878, 879. Vid. Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2.
Acts 9:33
Ver. 33. And there he found a certain man,.... In a house in that city, into which he entered:
named Aeneas; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, ayyna "Aenea, or Aeneas" {l}; but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of , went into , and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word ainw, "ainoo", which signifies "to praise"; and Aeneas is one "worthy of praise": though Jerom {m} takes it to be an Hebrew name, which he interprets "one that answers", or a "poor man", or "misery"; as if it came from the Hebrew word hne, "anah", which signifies "to answer, or to afflict".
Which had kept his bed eight years, and was sick of the palsy; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again.
{l} T. Hieros. Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 73. 3. {m} De Nominibus Hebraicis, fol. 105. H.
Acts 9:34
Ver. 34. And Peter said unto him, Aeneas, &c. He called him by his name, which he might without divine revelation know, though he was a stranger to him, by the people of the house, where he was:
Jesus Christ maketh thee whole; Peter knew, by some secret impulse upon his mind, that Christ would cure this man by him as an instrument at this time, and therefore said these words; not as a prayer, as some render them, "may Jesus Christ heal thee", though was it so, it was a prayer of faith; but as a promise that he would, or rather as a declaration of the then present exertion of his power to heal him; which he ascribes not to himself, but to Christ, in whose name, and by whose power the apostles wrought all their miracles; Ac 3:12 "arise, and make thy bed"; which would be a full demonstration that he was perfectly whole:
and he arose immediately; and also, no doubt, made his bed, as the man at Bethesda's pool was bid by Christ, to take up his bed and carry it, as a proof of his soundness.
Acts 9:35
Ver. 35. And all that dwelt at Lydda and Saron,.... Saron, which is here joined to Lydda, is the name of a fruitful country on the borders of the , between Joppa and , beginning at Lydda. There were two countries in the land of Israel called Saron, as Jerom observes {n}; there was one between Mount Tabor, and the lake of Tiberias; and there was another which reached from Caesarea of Palestine, to the town of Joppa; the former was inhabited by the Gadites, and was beyond Jordan, 1Ch 5:16 the other was on this side Jordan, near Lydda. And this is what is here meant; and of which the same writer elsewhere says {o}, the whole country by Joppa and Lydda is called Saron, in which are large and fruitful fields; and on Isa 65:10 which the Vulgate Latin renders, "and the plains shall be for folds of flocks", he observes, that "Sharon", in the Hebrew text, is put for plains or champaign country; and adds, all the country about Lydda, Joppa, and Jamnia, is fit to feed flocks: and agreeably to this, in Jewish writings, the calves of Sharon {p} are spoken of as the best; and the word is by the commentators of the Misna interpreted {q} by rvym "a plain", or champaign country; for this was not the name of a single town or city, but of a country, bordering on Lydda, and the above mentioned places; in which were several towns and villages, and the inhabitants of those that were nearest Lydda are here designed. It was such a fruitful and delightful country, that the Targum on So 2:1 has rendered it by the garden of Eden: it had its name either from rwv, "Shur", which signifies to behold afar off, from the fine and large prospect that might be taken on it; or from rv "Shar", which signifies the navel, because it was a valley or plain surrounded on every side with mountains and hills: it abounded in flowers and fruits; hence mention is made of the rose of Sharon, So 2:1 and in vines; hence we frequently read of the wine of Saron {r}, and which was so very good, that they mixed two parts of water with one of wine {s}. It was a country, the Jews say {t}, whose earth was not fit to make bricks of; and therefore houses made of them did not stand long, but needed repairing often in seven years: hence the high priest, on the day of atonement, used to pray for the Saronites, that their houses might not become their graves {u}. Now when the inhabitants of this place, as well as of Lydda,
saw him; that is, Aeneas, made whole, who had been ill of a palsy, and had kept his bed eight years, they were so impressed with it, that it issued in their conversion:
and turned to the Lord: they believed in Christ, embraced his Gospel preached by Peter, professed faith in him, and submitted to his ordinances; being turned by powerful efficacious grace, they turned their feet to keep his testimonies.
{n} De locis Hebraicis, fol. 94. M. {o} Comment. in Isa. xxxiii. 9. {p} Misn. Bava Kama, c. 10. sect. 9. {q} Maimon. & Bartenora in Misn. Bava Bathra, c. 6. sect. 2. {r} Misn. Nidda, c. 2. sect. 7. {s} T. Bab Sabbat, fol. 77. 1. {t} Gloss. in T. Bab. Sota, fol. 43. 1. {u} T. Hieros. Sota, fol. 23. 1. Vajikra Rabba, sect. 20. fol. 161. 4.
Acts 9:36
Ver. 36. Now there was at Joppa,.... The same with Japho, Jos 19:46 a sea port town in the tribe of Dan, said by some historians {w} to be a very ancient one, even before the flood. It is now called , and its name, in the Hebrew tongue, signifies beauty: some say it had its name from Jope, the daughter of Aeolus, the wife of Cepheus, the founder of it; and others derive it from the name of Japhet, because it looks towards , which is inhabited by the sons of Japhet. It was built upon a hill, as Pliny {x} says; and so high, as Strabo {y} reports, that Jerusalem, the metropolis of Judea, might be seen from thence, which was distant from it forty miles; as may be concluded from what Jerom, {z} says, who lived at Bethlehem many years: his words are; from Joppa, to our little village Bethlehem, are forty six miles; now Bethlehem was six miles distant from Jerusalem, to the south of it, and Joppa was to the west of it. The place is well known by Jonah's taking ship there, and going for Tarshish, when he was cast into the sea, and devoured by a fish; from whence the Ionian sea might have its name: and this was the occasion of the fable of Andromeda being exposed to a fish of a prodigious size at this place; the bones of which, Pliny {a} relates, were brought to Rome from hence, being forty foot long; and, the stones, to which she was bound, Jerom {b} says, were shown in his time on this shore: and here also, the inhabitants report, may be seen some stones in the sea, on which Peter stood and fished, when he dwelt in this place.
A certain disciple, called Tabitha; this was a woman's name, the masculine name was Tabi. R. Gamaliel had a manservant of this name {c}, and also a maidservant, whose name was Tabitha {d}; yea, every maidservant of his was called mother Tabitha, and every manservant father Tabi {e}:
which by interpretation is called Dorcas; which signifies a roe in the Greek language, as Tabitha does in the Syriac:
this woman was full of good works; was constantly employed in doing good; her works were both many and good:
and alms deeds which she did; she was very kind and beneficent to the poor; she wrought with her hands much for their sakes, as appears by what follows.
{w} Mela, l. 1. Solin. Polyhistor. c. 47. Plin. Nat. Hist. l. 5. c. 13. {x} Nat. Hist. ib. {y} Geograph. l. 16. {z} Epist. ad Dardanum, Tom. 3, fol. 23. K. {a} Nat. Hist. l. 9. c. 5. {b} Comment. in Jonam, c. 1. v. 3. {c} Misn. Beracot, c. 2. sect. 7. {d} T. Hieros. Nidda, fol. 49. 4. Vajikra Rabba, sect. 19. fol. 160. 4. {e} Massecheth Semachot, c. 1. sect. 13.
Acts 9:37
Ver. 37. And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near:
that she was sick and died; fell ill with some disorder, and died of it:
whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs {f},
"they do all the necessaries for the dead (on the sabbath), they anoint him, Nyxydmw, "and they wash him";''
yet that of Maimonides deserves some notice {g};
"it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.''
This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it {h}: and this has been the custom of other nations, if not of all nations: the custom with the Turks is this {i}; the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus {k} reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother {l}. It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed {m}:
they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on "Mr 2:4", and such there were in Lydda; See Gill on "Ac 1:13" and such there were in Lydda; Ac 9:32.
{f} Misn. Sabbat, c. 23. sect. 5. {g} Hilch. Ebel, c. 5. sect. 4. {h} Buxtorf. Synagog. Jud. c. 49. p. 699, 700. Leo Modena's History of the Rites, &c. of the Jews, par. 5. c. 8. {i} Bobovius de Visitat. Aegrot. p. 18. Georgievitz de Turc. Moribus, p. 36. {k} Hist. Ethiop. l. 3. c. 6. {l} Vid. Kirchmannum de Funeribus Roman. l. 1. c. 7. {m} Sperling de Baptismo Ethnicorum, c. 4. p. 26, 27.
Acts 9:38
Ver. 38. And forasmuch as Lydda was nigh to Joppa,.... Some say it was six miles distant, but it must be eight; since from Jerusalem to Joppa were forty miles, and from Jerusalem to Lydda thirty two, and therefore it must be eight miles from thence to Joppa:
and the disciples had heard that Peter was there; and also no doubt that he had healed Aeneas of his palsy, and which might induce them to do as follows:
they sent unto him two men; very likely of their own company or church; for it is certain here were disciples or believers in Christ, and very likely were formed into a church state; these seem to be converts under Philip's ministry, who when he went from Azotus, preached in all the cities, and so in Joppa, till he came to Caesarea, Ac 8:40 though we read nothing in ecclesiastical history of this church at Joppa, until the fifth century, when it appears there was a church in that place {n}; and in the same century we read of Fidus bishop of Joppa, that was present in the synod held at Ephesus, anno 431 and in the sixth century of Elias bishop of the same place, in the council at Jerusalem, anno 536 {o} and in the same century a bishop of the church here assisted in the synod of Rome and Constantinople {p}.
desiring him, that he would not delay to come to them; they entreated he would not refuse to come, and think it too great a burden on him, or make any difficulty about it, or show any aversion to it; but that he would with all readiness and cheerfulness, and without delay immediately come unto them; for the case they wanted him for required speed and haste.
{n} . Hist. Eccles. cent. 5. c. 2. p. 2. {o} Reland. Palestina Illustrata, l. 3. p. 867. {p} . ib. cent. 6. c. 2. p. 3.
Acts 9:39
Ver. 39. Then Peter arose and went with them,.... After the messengers had delivered their message, and made their request to Peter in the name of the brethren, he at once agreed to go with them, and accordingly did; whether he went to restore Dorcas to life, whose death the messengers had informed him of, and whether this was the view of the brethren with respect to that, is not certain. However, he might go with them on other accounts, as to comfort them under the loss of so valuable and useful a person, and to strengthen and establish them in the faith, and to exhort and animate them to the discharge of their duty.
When he was come; that is, to Joppa, and to Dorcas's house there:
they brought him into the upper chamber; where the corpse of Dorcas lay:
and all the widows stood by him weeping; these were poor widows, to whom Dorcas had been very liberal and beneficent, who stood about the apostle lamenting the death of their benefactress, and by their tears expressing their desire of her return to life, if it could be:
and showing the coats and garments which Dorcas made while she was with them; the Vulgate, Latin, Arabic, and Ethiopic versions read, "which Dorcas made for them"; and the Syriac version renders it, "which Tabitha gave unto them, while she was alive"; which last clause aptly explains, "while she was with them"; for now she was not, with respect to her better part, her immortal soul: the coats and garments were the inner and upper ones, wore in these countries; and it seems that she did not buy these garments, and give them unto them, but that she made them up herself for them, or at least wrought with them in making of them; which shows her diligence and industry, as also her humility, as well as her beneficence: and these the widows produced, and are shown as proofs of the same; which was expressive of gratitude in them, and was done with a design to move Peter to be concerned for restoring so useful a life.
Acts 9:40
Ver. 40. But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Lu 8:54
and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone:
and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it:
said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter:
and when she saw Peter; whom she might know:
she sat up; upon the bed or bier on which she lay.
Acts 9:41
Ver. 41. And he gave her his hand, and lift her up,.... Off of the bed or bier where she was:
and when he had called the saints and widows; the disciples, brethren and sisters, who were come together on this occasion, as well as the poor widows she had been kind to; the Ethiopic version reads without a copulative, "the holy widows"; and so might these widows be, even such as are described in 1Ti 5:10
presented her alive; as Christ did the widow's son of Naam to her, Lu 7:15 and which no doubt was matter of great joy as well as astonishment to all the saints, and especially to the poor widows.
Acts 9:42
Ver. 42. And it was known throughout all Joppa,.... The report of such a miracle, and wrought upon a person of note, was soon spread all over the place, which was very large, for it was a city, as it is called, Ac 11:5, and it had, as Josephus {q} says, villages and little towns or cities round about it; all which might go by the name of Joppa, and throughout which the fame of this miracle might pass:
and many believed in the Lord; in the Lord Jesus Christ, whom Peter preached, and the saints in Joppa professed, and in whose name, and by whose power, this miracle was done.
{q} De Bello Jud. l. 3. c. 8. sect. 4.
Acts 9:43
Ver. 43. And it came to pass,.... Or so it was;
that he tarried many days in Joppa; conversing with the saints, confirming the disciples, and preaching the Gospel, to the conversion of sinners; and his abode
was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was;
"it happened at Sidon that a certain yorwb, "tanner", (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. {r}''
where the Gemara {s} distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say {t},
"woe to him whose trade is a tanner:''
and further observe {u} that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on "Mr 6:3" and Simon the Athenian philosopher was skutotomov "a leather cutter" {w}; and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas.
{r} Misn. Cetubot, c. 7. sect. 10. {s} T. Bab. Cetubot, fol. 77. 1. {t} T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2. {u} Kiddush, fol. 82. 1. {w} Laert. in Vit. Simon
John Gill's Exposition of the Entire Bible.
So ill informed was Saul, that he thought he ought to do
all he could against the name of Christ, and that he did God service
thereby; he seemed to breathe in this as in his element. Let us not
despair of renewing grace for the conversion of the greatest
sinners, nor let such despair of the pardoning mercy of God for the
greatest sin. It is a signal token of Divine favour, if God, by the
inward working of his grace, or the outward events of his
providence, stops us from prosecuting or executing sinful purposes.
Saul saw that Just One, Acis 22:14; 26:13. How near to us is the
unseen world! It is but for God to draw aside the veil, and objects
are presented to the view, compared with which, whatever is most
admired on earth is mean and contemptible. Saul submitted without
reserve, desirous to know what the Lord Jesus would have him to
do. Christ's discoveries of himself to poor souls are humbling; they
lay them very low, in mean thoughts of themselves. For three days
Saul took no food, and it pleased God to leave him for that time
without relief. His sins were now set in order before him; he was in
the dark concerning his own spiritual state, and wounded in spirit for
sin. When a sinner is brought to a proper sense of his own state
and conduct, he will cast himself wholly on the mercy of the
Saviour, asking what he would have him to do. God will direct the
humbled sinner, and though he does not often bring transgressors
to joy and peace in believing, without sorrows and distress of
conscience, under which the soul is deeply engaged as to eternal
things, yet happy are those who sow in tears, for they shall reap in
joy.
So ill informed was Saul, that he thought he ought to do
all he could against the name of Christ, and that he did God service
thereby; he seemed to breathe in this as in his element. Let us not
despair of renewing grace for the conversion of the greatest
sinners, nor let such despair of the pardoning mercy of God for the
greatest sin.
When a sinner is brought to a proper sense of his own state
and conduct, he will cast himself wholly on the mercy of the
Saviour, asking what he would have him to do. God will direct the
humbled sinner, and though he does not often bring transgressors
to joy and peace in believing, without sorrows and distress of
conscience, under which the soul is deeply engaged as to eternal
things, yet happy are those who sow in tears, for they shall reap in
joy.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary