Acts 9

But God, who accepts all in every nation who fear him and work righteousness, did not permit him to remain ignorant of Christ; though it does not appear that his late journey to Jerusalem had made him acquainted with any of the disciples of our Saviour. How many, who have some correct views, and some appearances of good desire, are kept from the knowledge of real Christians by their peculiar situations or prejudices! By an extraordinary commission, Philip, the deacon, was sent to this Ethiopian; and, beginning at the 53d of Isaiah, he explains to him the whole doctrine of Christ: the eunuch listens, believes with all his heart, is baptized, and goes on his way rejoicing. What a vast body of new and most interesting facts had been made known to him in one short hour!

He is going into a dark region; he is a man of influence; perhaps he may be able to lead his queen and her court to the knowledge of Jesus, and their example may have vast influence on the future spread of the gospel in Ethiopia. Surely here was enough to fill his mind with gratitude, and make him go on his way rejoicing.” (Ward’s Reflections.) Chap. LX. Ver. 1—22. Saul’s miraculous conversion.— “Saul yet breathing:” this represents to us Saul, as it were panting with zeal and fury, breathing out threatenings and slaughter!—The Christians in consequence of Stephen’s death, had fled to all the surrounding countries; and Saul, by some means, obtained intelligence that many had fled even to Damascus, where a great number of Jews resided, who were under control of the sanhedrim of Jerusalem.

Saul, therefore, obtained letters from Caiaphas, the High Priest, to pursue the Christians thither, and bring all that he could find unto Jerusalem in bonds. By great exertions, he probably soon got within sight of this famous city, said to be founded by Abraham himself; and this circumstance might animate his zeal, and make him the more eager to clear the city from the pestilent heresy of the Nazarenes, as he called them. For we must by no means consider him as actuated by a disposition naturally cruel; but (as he told king Agrippa) he verily thought that he “ought to do many things contrary to the name of Jesus of Nazareth.” ((Acts 25:9).) He, therefore, acted from a principle of duty, as other persecutors have doubtless done; and this shows that good motives will not justify bad actions, and that no motives will justify persecution.

It was, perhaps, while he was flattering himself that he was engaged in a most meritorious service, that he was arrested by a light from heaven, similar to that of the Shechinah, or sacred glory, which generally accompanied the Divine presence. At the same time a voice sounded from heaven: ‘Saul, Saul, why persecutest thou me?’ Whether this voice spake to him in thunder (as some suppose) or not, no thunder could have so much alarmed him. He was instantly struck to the earth, and trembling, said, “Lord, who art thou?”—“I am Jesus of Nazareth, whom thou persecutest,” was the reply; and it was added, “It is hard for thee to kick against the pricks,”—alluding to the goads that make them pierce the deeper.

Thus it is with all human opposition to the divine decrees. When “the heathen raged, and Jews and Romans both combined against the Son of God,” what did they? They fulfilled the very decrees which they resisted. And when Saul went with a design to bring the disciples of Jesus bound to Jerusalem, what did he? He was led blind and fasting to Damascus; and there laid praying and bewailing himself, till he was relieved by another miracle of mercy: Ananias being sent to restore sight to his eyeballs, and consolation to his mind. Another sacred vision was necessary to fulfil the divine purposes. Ananias must be directed to Saul’s apartments; and he at first hesitated, from having heard so much of his persecuting spirit, lest it should have been a plan to entrap him: “Lord (says he,) I have heard by many of this man, how much evil he hath done to thy saints;”

but his fears were soon allayed by the important intelligence—“Behold he prayeth!” And he is farther assured that Saul was “a chosen vessel, to bear the name of Jesus, both to Jews and Gentiles.” This work he entered upon without delay, and, instead of persecuting the Christians, he confounded the Jews that dwelt at Damascus, proving that this Jesus, of whom, but a few days since, he hated the very name, was the very Christ—the true Messiah. To return, however, to the circumstances of Saul’s conversion: we are informed that the men who journeyed with him at the time stood speechless—“hearing a voice,” or sound, and beholding the supernatural light; but neither understanding the words uttered, (see (Acts 22:9),) nor seeing any man; and consequently not distinguishing the person of our Saviour. Who the men were that accompanied Saul in his journey to Damascus, we are not told; whether his own servants, or the High Priest’s, or some volunteer zealots from Jerusalem, we know not; possibly some of each, but it does not appear that any of them were converted. Thus were our Lord’s words, in reference to another case, here fulfilled, “one was taken and another left.” And thus it is to this day in our worshipping assemblies: maybe converted while many others receive no benefit. Now, to whatever we may attribute this, the Scripture, and particularly St. Paul himself, refers the cause to divine grace.

“Who maketh thee to differ?—By the grace of God, I am what I am.” ((1 Corinthians 4:7); xv. 10.) Ver. 23—43. Paul persecuted—Eneas cured—and Dorcas raised from the dead.—In the preceding section we left Saul preaching “boldly” at Damascus; but it appears from his Epistle to the Galatians, that he did not long there remain, nor did he go immediately from thence to Jerusalem: for he there says, that before he visited the apostles, “he went into Arabia, and laboured there for a considerable time; and, after his return to Damascus, the Jews, enraged at his supposed apostacy, and his pertinacity in preaching that Jesus was the Messiah, took counsel to slay him.” ((Galatians 1:17-18).) It seems that Aretas, an Arabian king, had got possession of Damascus at this time, and that the governor appointed by him abetted the design against Saul.

((2 Corinthians 11:32-33).) (Mr. Scott: See also Dr. Paley’s Horae Pauline, Chap. vy. N. 2.) Providence being, however, his protector, and his Christian brethren having got notice of their design, let him down in a basket by night, without the walls, on which he seems at this time to have lodged. But whither did he now flee? Not to hide himself among the Gentiles, but directly to Jerusalem, that he might, at all hazards, preach the name of Jesus, where he had so often and so outrageously blasphemed it. At first the Christians here, like those at Damascus, were greatly amazed, and recollecting how, formerly, he had “breathed out threatenings and slaughter” against them, were afraid to receive him, until the broad-headed Barnabas took him by the hand and brought him to the apostles, informing them of what they seem yet to have been uninformed, namely, his extraordinary conversion, and unexceptionable conduct for three years subsequently; for so long it was from his conversion to his first journey to Jerusalem.

((Galatians 1:19).) Here Saul resumed his activity, speaking boldly in the name of the Lord Jesus, and disputing with the Grecians, (or those Jews who spoke the Greek language,) till at length they also conspired to slay him; in consequence of which the brethren privately conducted him to Cesarea, and then sent him on to his native city, Tarsus. “Then had the churches rest,” says St. Luke; partly through the conversion of Paul, their great persecutor, but more probably through an alarm among the Jews, owing to a threatened attempt, by force of arms, to introduce a statue of Caligula into their most holy place: this turned their attention from persecuting the Christians to the necessity of seeking their

own preservation; and thus does the gracious providence of God produce peace to his church out of the dangers and contentions of their enemies. This favourable interval may have lasted, according to Dr. Lardner, from one to three years before A. D. 40. Our attention is now drawn to the history of Peter, who, in passing through Joppa, found a man named Eneas, who had been bed-ridden eight years, and cured him in the name of Jesus Christ. This was a means of greatly increasing the number of believers; and the report reaching Joppa, where a female disciple of the name of Tabitha, (or Dorcas,) who was greatly beloved and respected for her benevolence and charity, was recently deceased, and was just laid out in an upper chamber, her friends sent for Peter; and, after secret prayer for a divine power, he raised her from the dead, which produced a farther enlargement of the Christian church.

But we must not leave the short account here given of Dorcas, without recommending her amiable example to our female readers—to such, at least, as have not already copied it; for we have the pleasure to know, that there are many Christian ladies already thus engaged: and though we cannot promise them an exemption from mortality; yet, to such as engage in these ‘labours of love’ for Christ’s sake, we are authorized to say, they shall not pass unrewarded.

Notes on the verses

Chap. IX. Ver. 1. Breathing out threatenings and slaughter.—A strong scriptural expression. So Homer speaks of breathing rage, and Theocritus of breathing slaughter. See Orient. Lit. No. 1387. Ver. 2. Letters to Damascus.—The Jews to this day are said to correspond with their brethren through most parts of the world; much more at this time, when the authority of the sanhedrim seems to have extended more or less to all their brethren. Damascus is thought to be the oldest city on the globe. It is first mentioned (Genesis 14:15), and now called Demesh. Ver. 3. Near Damascus.—It is impossible to calculate the length of this journey without accurately knowing the road he went. Doddridge supposes it to have been 150 miles, and it might be more.

A great way to bring his prisoners, as he proposed, verse 2. Ver. 4. And heard.—Here is only said that Saul saw a light from heaven, and heard a voice: but as he twice asserts that he did see the Lord, ((1 Corinthians 11:1); xv. 8.) it is most reasonable to conclude that it was at this time. Another appearance of the Lord Jesus to him is mentioned (Acts 23:11), but this is calculated to have been after he had written the first Epistle to the Corinthians, and therefore cannot be here referred to. Ver. 5. It is hard for thee to kick against the pricks—Or “goads.” Compare (Deuteronomy 32:15). (1 Samuel 2:29). As this sentence is wanting in many MSS., and some versions, it is also omitted by Griesbach, who supposes it taken from (Acts 26:14). Ver. 7. Hearing a voice.—Boothroyd, “a sound,” (as phone is often rendered,) but not distinguishing the word. Ver. 8. They led him—i.e. his attendants. Ver. 11. Called Straight.—This street is still existing, and was visited lately by Mr. Barker, one of the agents of the Church Missionary Society.—(The street called Straight, says Maundrell, “is about half a mile in length, running from east to west through the city. It being narrow, and the houses at sides, you cannot have a clear prospect jutting out in several places on both of its length and straightness. In this street is shown the house of Judas, with whom Paul lodged; and in the same house is an old tomb, said to be Ananias’s.’’)—Bagster.—Saul of Tarsus.—The inhabitants of this city are described by Strabo, as remarkable for their attachment to literature and polite learning.

Orient. Lit. No. 1402. Ver. 15. Gentiles.—Hammond and Doddridge, “Nations.” It was not yet understood that the gospel was to be preached to the uncircumcised Gentiles: and yet the thing had been so plainly intimated in our Lord’s command to preach it to “all nations,” and to “every creature,” that it seems strange it was not. Ver. 17. Putting his hands on him.—It was the custom among the ancients to lay their hands gently on any person on whom they conferred their blessing, or any benefit—as here recovery of sight. See (Matthew 19:13). (Mark 8:23). Ver. 18. Scales.—Perhaps the external coat of the eye, shrivelled by the splendour of the light which struck him down.—Taylor’s Expos. Ver. 24.

Watched the gates.—If by these are meant the gates of the city, it seems to intimate that the conspirators were numerous, for the city was very large, and had many gates: but perhaps the gates here mentioned were those which inclosed the house where he lodged. See (Acts 12:13-14). Ver. 25. Let him down by the wall.—In (2 Corinthians 11:32), it is added, “through a window;” so that the case seems very like that of the Hebrew spies, (Joshua 2:15).—Maundrell states, that after visiting the place of vision, “about half a mile distant from the city eastward,” they returned to the city, and “were shown the place where St. Paul was let down in a basket. This gate is at present walled up, by reason of its vicinity to the east gate, which renders it of little use.” —Bagster.

Ver. 27. To the apostles—Namely, Peter and James, (Galatians 1:19): no others appear to have been at this time at Jerusalem. Ver. 28. Coming in and going out—i.e. as we should say, “backwards and forwards;” but the whole was for 15 days only. (Galatians 1:18). Ver. 29. The Grecians—i.e. the Hellenists. See note on (Acts 6:1). Ver. 30. Cesarea—A celebrated city on the borders of the Mediterranean; but Doddridge thinks it was Cesarea Philippi, on the borders of Syria. Ver. 32, Lydda.—A considerable town, but one day’s journey from Jerusalem, in the way to Joppa. Joppa is now called Jaffa. Ver. 34. Make thy bed—i.e. smooth it, and roll it up out of the way. Ver. 35. Saron—Or Sharon, a district between Joppa and Cesarea of Palestine. Ver.

36. Dorcas.—It was common not only among the Arabs, but also among the Greeks, to give their females the names of agreeable animals. Tabitha appears to have been a word used in the Syriac, which being interpreted is Dorcas; that is, an antelope; an antelope for beautiful eyes. On this account it might have been given to the person here designated. Ver. 40. Put them all forth.—Compare (Matthew 9:23-25)