Acts 9

Acts 9:1-9

Saul, setting out for Damascus, with an intent to persecute the church there, is miraculously converted by our Lord’s appearance to him on the way. Acts IX. 1—9.

Acts IX. 1.

WE have observed in the preceding history, that the persecution against the disciples of Jesus was very violent and severe after the death of Stephen; and particularly, that the youth, who was called Saul, distinguished himself by his forwardness in it; inasmuch that all the principal members of the church were driven away from Jerusalem, except the apostles. (Sect. 16. Acts viii. 1, 3.) But Saul was so exceedingly outrageous in his zeal against the gospel, that he could not be satisfied with this; his very heart was set upon extirpating the followers of Jesus, and like some ravenous and savage beast he was still breathing out threatenings and slaughter against the disciples of the Lord: In every word he

ACTS IX. 1.

AND Saul yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

a After the death of Stephen.] There are many disputes, as to the time of Paul’s conversion. The learned Spanheim advances several arguments to prove, that it happened six or seven years after Christ’s death, about the fourth year of Caligula, A. D. 40. I rather think with Dr. Benson, (agreeably to Bp. Pearson’s Chronology,) that it was a pretty deal sooner, but that the exact time cannot be fixed from any circumstances transmitted to us.

b Breathing out threatenings and slaughter.] This is an exceeding emphatical expression, as Elsner has well shewn in his illustration of it; but it will not prove, that he was able to accomplish the death of many of the Christians, though he might threaten it with almost every breath. It must increase his rage to hear, that those, whom he had been instrumental in driving from Jerusalem, were so successful in spreading the religion he was so eager to root out.

Jesus appears to him in a light from heaven on the way.

spoke he menaced their destruction, and as if all the hardships of exile and imprisonment were too little, with a most cruel eagerness he thirsted for their blood. With this intent he came to the high priest, whom he knew to be much exasperated against them. And petitioned for letters from him in the name of the whole Sanhedrim, (chap. xxii. 5; xxvi. 12,) directed to the rulers of the Jewish synagogues at Damascus, whither (as he had been informed) some of those distressed refugees had fled, that if he found any of that way there, whether they were men or women, he might bring them bound to Jerusalem, to be proceeded against in the severest manner by the Sanhedrim.

And as he was proceeding on his journey, and was now come near to Damascus, it being just about the middle of the day, a wonderful event happened, which threw the whole course of his life into a different channel, and was attended with the most important consequences both to him and the church; for on a sudden a great light from heaven shone around him, exceeding the lustre of the meridian sun; (chap. xxii. 6; xxvi. 13.) And such was the effect this wonderful appearance had upon him, that he fell to the ground, being struck from the beast on which he rode, as all that travelled with him likewise were, (chap. xxvi. 14;) and to his

c Came to the high priest.] The person now in that office seems to have been Caiaphas the inveterate enemy of Christ, who had so great a hand in his death. He would therefore gladly employ so active and biggotted a zealot as Saul; and it is well known, that the Sanhedrim, however its capital power might be abridged by the Romans, was the supreme Jewish court, and had great influence and authority among their synagogues abroad.

d Comenear to Damascus.] Witsius has given us a large and entertaining account of this city, in his Life of Paul, chap. ii. § 2. It was the capital city of Syria, (Isa. vii. 8.) and abounded so much with Jews, that Josephus assures us ten thousand of them were massacred there in one hour, and at another time eighteen thousand with their wives and children. Joseph. Bell. Jud. lib. ii. cap. 20. [al. 25.] § 2; & lib. vi. cap. 8. [al. 28.] § 7.

e A light from heaven shone around him.] This was occasioned by the rays of glory which darted from the body of our Lord. Some have thought, that Saul, being learned Jew, would easily know this to be the shekinah, or visible token and symbol of the Divine presence, and that he therefore cries, Who art thou, Lord? though he saw no human form. (See Lord Barrington’s Miscell. Sacra. Essay iii. p. 5.) But I think, the question implies, he did not know who or what he was, and that it is plain from chap. xxii. 14, and other texts, that he did see, amidst this glory, a human form, which yet he might not at first imagine to be that of Jesus, though Stephen had, probably in his hearing, declared that he saw a vision of this kind, chap. vii. 55, 56. Elsner supposes with De Dieu, that this was lightning, and the voice thunder, and is large in shewing, how generally the Heathens thought such phenomena to attend the appearance of their deities.

Saul is struck with trembling and astonishing

great astonishment he heard a loud and distinct voice saying unto him in the Hebrew language, Saul, Saul, why dost thou persecute me? And as he saw at the same time the bright appearance of some glorious person in a human form, he was possessed with awe and reverence, and said, Who art thou, Lord? and what is it that I have done against thee? And the Lord Jesus, (for it was he who had condescended to appear to him on this occasion,) said, I am that Jesus [the Nazarene,] whom, by the opposition thou art making to my gospel, and by thy cruelty to my disciples, thou madly persecutest: (chap. xxii. 8:) but remember, [it is] hard for thee to kick against the goads, and all thy fury can only wound thyself, without being able to do me or my cause any real injury.

And when Saul heard and saw, that he who had so often been affronted and despised by him, even that Jesus of Nazareth whom he had so blasphemously and virulently opposed, was such a glorious and powerful a person, and yet that, instead of destroying him immediately as he might with ease have done, he had condescended thus compassionately to expostulate with him, his mind was almost overborne with an unutterable mixture of contending passions; so that trembling at the thought of what he had done, and amazed at the glorious appearance of Jesus, he said, Lord, what wilt thou have me to do? For instead of carrying my mad opposition any farther, I with all humility resign

[I am Jesus the Nazarene.] So it is that the words are related, (chap. xxii. 8;) and there seems something peculiarly pointed in this expression. A pretended Messiah from Nazareth had, no doubt, often been the subject of his blasphemous derision; our Lord therefore uses that title, more effectually to humble and mortify him.

[It is hard for thee to kick against the goads.] Dr. Hammond truly observes, that this is a proverbial expression of impotent rage, which hurts one’s self, and not that against which it was levelled. It is no great matter, whether the latter part of this verse and the beginning of the next, (which clause is omitted in many ancient copies and versions,) were originally here, or whether (as Dr. Mill supposes) it were

not, since it certainly is found in the parallel passages, chap. xxii. 8; xxvi. 14. But I think it most probable, it was accidentally omitted in some very old copy, whence the rest were taken, and that the omission was occasioned by the transcriber mistaking the words, o. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v. v.

by Jesus he should be directed to a

myself entirely to thy disposal, and humbly wait the intimations of thy sacred pleasure, determined to submit to whatsoever thou shalt order me. And the Lord said unto him, Arise, and stand upon thy feet, and go into the city, and I will take care that it shall there be told hee what thou must do, and thou shalt be instructed in all things which I have appointed concerning thee; (chap. xxii. 10; xxvi. 16.) ‘For I have thus appeared unto thee for this purpose, to constitute and ordain thee a minister and servant to me, in the great work of propagating my gospel, and to appoint thee a witness both of those things which thou hast now seen, and of those in which I will hereafter maniest myself unto thee: And in the testimony thou shalt give, I will be with thee to protect thee by my power and providence, delivering thee in the midst of a thousand dangers from the malice of the Jewish people, and of the Gentiles; to whom, as the one or the other may come in thy way, I now send thee. That I may make thee instrumental to open their blind eyes, and to turn [them] from darkness to light, and from the power of Satan unto God; that they may thus receive the free and full forgiveness of all their most aggravated sins, and may have an inheritance among them that are sanctified by means of that faith which is in me.’

And the men who travelled with him, upon their rising from the ground, to which they had been struck upon the first appearance of the light from heaven, stood in a fixed posture perfectly astonished, and seemed for a while to be turned (as it were) into statues: And they were so confounded, that they uttered not a word, hearing indeed the sound of that voice which had spoken to Saul, without distinctly

¹ Stood perfectly astonished.] To stand astonished does indeed sometimes signify merely to be astonished, without any reference to the particular posture, as Beza, L’Enfant, and others have observed. So in our English phrase, to stand in jeopardy is to be in jeopardy, 1 Cor. xv. 30; and to stand in doubt is to be in doubt, Gal. iv. 20. (Compare Mat. xii. 46; Mark ix. 1; John i. 26; Acts iv. 10; and many other places.) But the expression here may be literally

true, and in that interpretation seems to convey the more lively idea. ¹ Hearing the voice.] Beza, Vatablus, and Clarius think, they heard Saul’s voice, But not that of Christ. Dr. Hammond, that they heard the thunder, not the articulate sound which attended it. Dr. Benson, as xxvi often signifies to understand, supposes these attendants were Hellenis Jews, who did not understand the He brew, which was the language in which

VOL. 3.

Having lost his sight, he is led by the hand to

understanding the sense of what was said, (chap. xxii. 9,) but seeing no one, nor perceiving who it was that had been speaking to him.

But Saul, when he had seen this heavenly vision, arose from the earth; and though his eyes were open, he was incapable of discerning objects, and saw no one man of those who stood near him; for his nerves were so affected with the glory of that light which had shone from the body of Jesus, that he had lost the power of sight, (chap. xxii. 11.) But they that were with him led him by the hand, as it would not be safe for him to ride in such a condition, and brought him to Damascus. And he was at his lodgings there three days without sight, and during all that time he neither eat nor drank, but lay for a considerable part of it as in a trance, in which he saw some extraordinary visions, particularly of Ananias who was to visit him, (compare ver. 12;) and the remainder of it he employed in such deep humiliation and humble earnest prayer, as suited his past guilt, and his present astonishing circumstances.

IMPROVEMENT.

LET us pause a little on this most amazing instance of the power and sovereignty of divine grace in our blessed Redeemer,

Christ spake. But I think with Dr. Whitby, that the most probable way of reconciling this with chap. xxii. 9; is that which is expressed in the paraphrase, and that it is confirmed by John xii. 29, when some, present at the voice from heaven which came to Christ, took it for thunder. See Mr. Biscoe, at Boyle’s Lect. p. 665, 666.

But seeing no one.] So it was with the men who were with Daniel, when he saw the vision, (Dan. x. 7.) And the Heathens, however they came by the notion, thought their deities often rendered themselves visible to one only, in a company consisting of many. See Elsner, Observ. Vol. I. p. 403-405.

Without sight.] Scales grew over his eyes, not only to intimate to him the blindness of the state he had been in, but to impress him also with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was rendered less capable of conversin with external

objects. This would also be a manifest token to others of what had happened to him in his journey, and ought to have been very convincing and humbling to those bigotted Jews, to whom, as the most probable associates in the cruel work he intended, the Sanhedrim had directed those letters, which Saul would no doubt destroy as soon as possible.

Neither eat nor drank.] Grotius and some later writers think, this was a voluntary fast, in token of his deep humiliation for the guilt he had contracted by opposing the gospel; but it might very possibly be the result of that bodily disorder, into which he was thrown by the vision, and of the attachment of his mind to those new and astonishing divine revelations, with which during this time he seems to have been favoured. Whether those discoveries, mentioned 2 Cor. xii. 1, & seq. and Gal. I. 11, & seq. were made at this time, is matter some debate, and may be examined in a more ro er place.

Reflections on the miraculous conversion of Saul.

and adore and rejoice in its illustrious triumph. Who of all the enemies of Christ, and of his church seemed ripest for tenfold vengeance? Whose name will be transmitted to posterity as the name of the person who most barbarously ravaged the innocent sheep and lambs of Christ’s flock, and, like the ravenous wolf, most insatiably thirsted for their blood? Whose very breath was 1 threatenings and slaughter against them, and the business of his life their calamity and destruction? Who but Saul; the very man for whom, under another name and character, we have contracted (if I may be allowed the expression) that tenderness of holy friendship, that next to that of his divine Master his name is written on our very hearts; and whom, though once the chiefest of sinners, we reverence as the greatest of the apostles, and love as the dearest of saints!

Thy thoughts, O Lord, are not as our thoughts, nor thy ways as our ways. (Isai. lv. 8.) He had Damascus in view, which 2 was to be the scene of new oppressions and cruelties; he was, it may be, that very moment, anticipating in thought the havock he should there make, when, behold, the light of the Lord breaks in upon him, and Jesus the Son of God condescends in person to 4 appear to him, to expostulate with him! And how tender the expostulation! Saul, Saul, why persecutest thou me? Tender to Saul, tender to all his people; for it expresses his union with them, his participation in their interests; so that he looks upon himself as injured by those that injure them, as wounded by those that wound them.

Who, in this view, does not see at once the guilt and madness, and misery of persecutors? They have undertaken a dreadful task indeed, and will find it hard to kick against the 5 pricks; they will surely find it so when Jesus appears to them in that vengeance which he here laid aside; when he sits on his awful tribunal to make inquisition for blood, and to visit upon them all their inhumanities and all their impieties.

But here our merciful Redeemer chose to display the triumphs of his grace, rather than the terrors of his wrath; and, behold how sudden a transformation it wrought! Behold Saul, who had so insolently assaulted his throne, now prostrate at his feet! 6 surrendering, as it were, at discretion; presenting a blank, that Jesus might write his own terms, and saying, as every one who is indeed the trophy of divine grace will say, Lord, what wilt thou have me to do? As ready to employ all his powers for the service of Christ as he had before been to arm them for the destruction of his church.

What must the attendants of his journey think on such an occa- 7 sion? If they were also converted, here were farther witnesses added to Christianity, and more monuments of divine grace erected; but if they were not converted, what an instance was this of their hardness and obstinacy? and even though their

Reflections on the miraculous conversion of Saul.

bodily sight was continued, how much was their blindness worse xix. than his! Let us pray that we may all be taught of God; and if verse we are brought to resign ourselves to God in sincerity and truth, let us acknowledge the internal operations of his grace, as that 8 to which the victory is owing, even where external circumstances have been most remarkable.

The situation in which Saul lay seems indeed to have been very melancholy, his sight lost, his appetite for food gone, and all his soul wrapt up in deep astonishment, or melted in deep contrition and remorse; but though he might sow in tears, he reaped in joy, (Psal cxxvi. 5.) It appears that light and gladness were sown for him. He came refined out of the furnace, and these three dark and dismal days are, no doubt, recollected by him in the heavenly world, as the ara from whence he dates the first beamings of that divine light in which he now dwells. Let us never be afraid of the pangs of that godly sorrow, which, working repentance to salvation not to be repented of, will soon be ten thousand times overbalanced by that exceeding weight of glory, and those full transports of eternal joy, for which it will prepare the soul.

Acts 9:10

Christ sends Ananias to Saul to restore his sight; Saul is baptized, and having preached the gospel at Damascus and Jerusalem, to avoid the rage of the Jews is sent by the disciples to Tarsus. Acts IX. 10—31.

ACTS IX. 10. SECT. NOW while Saul lay blind at Damascus, in xx. those melancholy circumstances which Acts have been just described, it pleased the Lord, is. 10 on the third day, to provide for his comfort and instruction: for there was a certain disciple at Damascus, whose name was Ananias, and he was a pious man according to the strictest precepts of the law, and had an honourable character among all the Jews who dwelt in the city, ACTS IX. 10. AND there was a certain disciple at Damascus, named Ananias, and to him

Whose name was Ananias.] As we read of Ananias only in this story, it is difficult to determine who he was. Dr. Benson thinks him to have been a native of Jerusalem, and one who had carried the gospel from thence to Damascus. (Hist. Vol. I. p. 168.) Some of the ancients say, he was one of the seventy disciples. Others, from his being called a devout man according to the law, (chap. xxii. 12,) have thought he

was a proselyte of righteousness, as it is usual now to speak. Perhaps he was a native of Damascus, converted at the first Pentecost, when the Holy Spirit descended, and honoured with this embassy to Saul, as a Christian of the oldest standing in that place, and so, very probably, an officer of the church there; which the commission to baptize him may farther intimate.

ends Ananias to cure Saul of his blindness.

s well as among the disciples of Jesus, to whom he was allied in the strictest bonds: (chap. xxii. 12.) And the Lord appeared and said to him in a vision, Ananias, And he said, Behold, I [am here,] Lord, ready to receive and execute thy commands. And upon this the Lord [said] to him, Arise, and go to that which is called the Straight Street, and inquire in the house of Judas or a man of Tarsus, whose name is Saul; for behold, he is now praying with great earnestness and affection; and I have compassion upon him, and am determined to send him immediate relief: And accordingly he hath just now seen thee in a vision, as a man whose name it has been intimated to him is Ananias; and this person has been miraculously represented to him, as coming in, and laying his hand upon him, that he might recover his sight, which by a very extraordinary occurrence he has for the present lost.

And Ananias, astonished to hear such a name, mentioned in such a connection, answered, Lord, is it possible thou shouldst send me on any message of favour to Saul of Tarsus? I have heard of many concerning this man even at this distance, how violent a persecutor he has been, and how much evil he has done to thy saints at Jerusalem; And I am credibly informed, that he is now come hither to Damascus with an intent to persecute thy people here, and that he has authority from the chief priests to bind all that invoke thy name, and to carry them prisoners to Jerusalem to be tried there.

But the Lord said unto him, Ananias, thou canst not imagine that I am ignorant of any of these things, or that it is for thee to debate my sovereign determinations; Go thy way, and execute immediately that message of mercy with which I have charged thee; for, how great and aggravated soever his former transgressions may have been, I assure thee that this very man is to me a chosen vessel, whom I have by my

And he hath seen, &c.] Mr. L’Enfant then I should think his name would have and several others think, these are the been expressed, Καὶ ὁ Σαυλᾶς (ιδὲν κ. τ. λ. words of the historian, and therefore should a chosen vessel.] Beza justly observes he included in a parenthesis, and rendered, that an instrument of building, agriculture And he, i. e. Saul saw a man, &c. But &c. is often in Greek called σκινᾶς; an

He declares the service for which he designates

free and sovereign grace ordained to bear my name as an apostle, and to preach my gospel; the truth of which he shall maintain with the greatest fidelity and courage before the Gentile nations and their kings, and before the children of Israel, and shall be made an instrument of eminent service: For I will immediately introduce him into a scene of action quite different from what he hath hitherto known, and will shew him how many things he who has done so much to oppose and injure my cause must at length suffer for my name; and he shall undergo them all with such cheerfulness, as shall render him an example to my saints in all the remotest ages of my church.

And upon this Ananias presumed not to object any farther, but with all readiness and joy undertook the message: He went therefore, and entered into the house to which he had been so particularly directed; and being introduced to the person whom he was sent to visit, and laying his hands upon him, he said, My dear brother Saul, for I most readily own thee under that relation, the Lord, [even] Jesus who appeared to thee on the way as thou camest hither to Damascus, hath sent me that thou mightest receive thy sight, and be filled with the Holy Spirit, which shall be poured out upon thee in a miraculous way, before I leave this place. “For the God of our Fathers hath, in his secret and mysterious counsels, foreordained thee to know

the word may very probably have that signification here. One would think, none who knew Saul’s character before his conversion could imagine, there was so much merit and excellence in it, as that he should on this account be spoken of by Christ, as a chice or singularly valuable person. (Compare 1 Tim. i. 13—15.) Yet this has been hinted of late, though the apostle speaks of himself as separated from his mother’s womb, Gal. i. 15, which, in concurrence with many other Scriptures, shows, how much more natural and reasonable it is, to acquiesce in the obvious and common interpretation we have given.

d Before the Gentile nations, &c.] Ananias, could not infer from hence, that the gospel was to be preached to the Gentiles, while they continued uncircumcised, and so aliens from the commonwealth of Israel, &c. (a myster; which Peter did not let know;

for Christ might have used these expressions, had Paul been brought before Heathen kings for preaching him as the Messiah to the Jews and proselytes.

“I will shew him how many things he must suffer, &c.] If (as Grotius seems to think,) this intimates that Saul should presently have a revelation, and perhaps a visionary representation of all his sufferings among Jews and Gentiles, by land and sea, in tumults and imprisonments, of which this book and his epistles give so large a description: it must appear a most heroic instance of courage and zeal, that with such a view he should offer himself to baptism, and go on so steadily in his ministerial work. Never sure was there, on that supposition, an exacter image of Jesus, who so resolutely persevered in his work, though he knew all things that were to come upon him.

Saul recovers his sight, and is prize

his will, and to see that righteous person whom our ungrateful nation hath crucified, and to hear as thou hast done the voice from his own mouth, though he be now returned to the celestial glory: For thou shalt be his faithful and successful witness, and shall be employed to testify unto all men the truth of those things which thou hast already seen and heard, and of those which he shall hereafter reveal unto thee. And now, why dost thou delay a moment longer? Arise, and be baptized, and thereby express thy desire to wash away thy sins, invoking the name of the Lord Jesus Christ, that illustrious and divine name, which thou hast formerly opposed and blasphemed.”

And immediately, as soon as Ananias had entered the place and laid his hands upon him, there fell from his eyes [something] like scales; and he presently recovered his sight, and upon this arose, and was baptized: And presently after this, he received the extraordinary gifts of the Holy Spirit, by which he was much more particularly instructed in the contents of the gospel, and fitted to communicate it with the greatest advantage to others. And having received food, after a long abstinence, he was quickly strengthened, and recovered his former health and vigour; which it was his imme-

† Something like scales.] Perhaps the outward coat of his eyes might be scorched with the lightning; and what fell from them might have some resemblance to the small scales of fishes. Grotius thinks, this was an emblem of the darkness and prejudice, which before veiled his eyes; and their falling off intimated the clearer views of divine things, which he should for the future enjoy.

‡ He received the Holy Spirit.] We are sure from ver. 12, that the laying on of Ananias’s hands was introductory to Saul’s receiving his sight; and, as this is connected with his receiving the Holy Spirit in ver. 17, it is reasonable to conclude, that they were both conferred at this time. Yet it seems evident, that the recovery of his sight preceded, and the effusion of the Spirit followed his baptism; so that Ananias must have laid hands on him twice, if that action of his attended the descent of the Spirit on Saul: and it is the more probable it did

not, as we do not elsewhere find, that an but the apostles had the power of conferring it. (See chap. viii. 16, 17.) Dr. Benson has illustrated this by a variety of ingenious arguments, and is particular in his conjectures (perhaps too minutely pursued,) as to the several gifts which were now communicated. (Hist. Vol. I. p. 171—180.) We are sure, he had an ample revelation of the Christian scheme; otherwise he could not have been qualified to preach it as he did: (Compare Gal. i. 12; 1 Cor. xi. 23; xv. 3.) And we particularly find, he was enlightened in the sense of the Old Testament prophecies. He had also, no doubt, many other miraculous gifts and powers, besides that of speaking with tongues: But whether these were given (so far as they were statedly resident in him,) instantaneously or gradually, I think we cannot certainly determine. Some miraculous effects did, beyond all doubt, immediately appear.

He immediately preaches Christ at mascus.

diate care to employ in the service of his new Master.

And as things now appeared to Saul in quite another light than they had done before, his disposition was entirely changed; and he associated with those whom he had come to persecute, and was for several days with the disciples at Damascus. And immediately after his conversion, he preached Christ in the Synagogues, with great freedom and zeal, and proved by incontestable arguments that he is the Son of God. And all that heard him were astonished, and said, is not this he who in Jerusalem was so exceeding zealous in his opposition to this way, as to spread desolation among them who called on this very name? and who came hither also to this end, that he might seize on all the followers of Jesus, whom he could find, and carry them bound to the chief priests? Whence then proceeds such an unaccountable change? But Saul, perceiving there was such particular notice taken of the matter, and hoping that his testimony might have so much the more weight, in consequence of the knowledge which they had of his former character, was strengthened and animated so much the more in his zeal and activity; and confounded the unbelieving Jews that dwelt at Damascus, confirming and evincing with the fullest evidence, that this Jesus of Nazareth is indeed the Messiah.

And when many days were fulfilled, in which several events happened which are elsewhere hinted at; and particularly, after he had made an excursion into Arabia to spread the gospel there, and returned to Damascus again, (Gal. i. 16—18,) the Jews, finding it was impossible to answer his arguments, or to damp his zeal, resolved to attempt another way to silence him,

h Immediately he preached Christ, &c.] Dr. Wells (Script. Geog. Vol. III. p. 375. & in loc.) says, that as soon as Saul had strength to go any where abroad, he retired into the desert of Arabia, where he supposes him to have been favoured with the full revelation of Christianity, and to have spent some considerable time in devotion; after which he returned to Damascus, and preached; which he argues from Gal. i. 16, 17. But that seems inconsistent with

what is here said of his preaching immediately. I therefore imagine, his going into Arabia (to which Damascus now belonged,) was his making excursions from that city into the neighbouring parts of the country, and perhaps taking a large circuit about it, which might be his employment between the time in which he began to preach in Damascus, and his quitting after repeated labours there to go to Jerusalem.

Jews conspire to kill him, but the escapes.

and, that they might effectually accomplish it, conspired to kill him.¹ But Providence so ordered it, that their design was happily discovered and made known to Saul, who therefore kept himself concealed, and would not give them any opportunity to execute their purpose; and though they watched all the gates of the city continually,² and some assassin or other was waiting at each of them day and night, to attack and murder him if he should offer to retire from thence, yet they could not compass their cruel design. But as his present situation was still judged unsafe, and it was no way proper he should be thus confined, the other disciples of Jesus, anxious to preserve a life of so much value, took him by night, and let him down by the side of the wall in a basket, and so dismissed him; heartily committing him to the Divine protection, by the assistance of which he escaped the hands of those blood-thirsty Jews that were lurking about the gates. (2 Cor. xi. 32, 33.)

And when Saul was come from Damascus to Jerusalem,³ he immediately attempted to associate with the disciples; but they all feared him, not believing that he, who had signalized himself so much by his rage against the church, was indeed a disciple; but suspecting that the change he professed was an artifice to work himself into their confidence,⁴ and by that

¹ The Jews conspire to kill him.] What an amazing instance is this of the malignity of these wretched creatures, that, when so great a persecutor was, by a voice and appearance from heaven, converted to Christianity, they should be so far from following his example, that they should attempt to take away his life. In this design they were assisted by the governor of the city under Aretas king of Arabia, (2 Cor. xi. 32, 33,) by whatever revolution it had come into his hands, after having been conquered by the Romans under Pompey. (Jos. Antiq. lib. xiv. cap. ii. [al. 4,] § 3.) See Dr. Benson’s Hist Vol. I. p. 196.

² They watched all the gates of the city.] This shows, there were great numbers engaged in this bloody design; for Damascus was a large city, and had many gates. It seems, that the Jews had not now so much power there, as they had when Saul was dispatched from the Sanhedrim;

otherwise he might have been seized, and carried to Jerusalem, by some such commission as he himself had borne. But they had some interest in Aretas’s deputy, and therefore endeavoured to compass his death by this indirect method. See Miscell. Sacra. Vol. I. Abstract, p. 15.

³ When Saul was come to Jerusalem.] This is the journey of which he speaks, Gal. i. 18; in which he formed his first acquaintance with Peter, the great apostle of the circumcision: But it is plain, as Mr. Cradock well observes, (in his excellent Apost. Hist. p. 55,) he went not to acknowledge his supremacy, but [ἰσθέναι,] to see and converse with him as a brother and fellow labourer: and it seems by the expression, τίμητα πᾶσιν αὐτοῦ, that he lodged with him.

⁴ Suspecting that the change he professed was an artifice, &c.] It may see strange, that so remarkable an event a

VOL. 3.

He comes to Jerusalem, and joins the

means to have it in his power to detect and ruin a greater number of persons. But Barnabas, whose information had been more express and particular, taking him by the hand with an endearing friendship, brought him to the apostles Peter and James, the rest being then absent from Jerusalem; and he related to them how he had seen the Lord Jesus Christ in the way to Damascus, and that he had spoken to him in a manner which had sweetly conquered all his former prejudices against the gospel; and how, in consequence of that change which was then made in his views and in his heart, he had preached boldly at Damascus in the name of Jesus, even at the apparent hazard of his life.

On this they gladly received him into their number, and into their most intimate friendship, and he was with them, coming in and going out at Jerusalem, for a little more than a fortnight, (Gal. i. 18;) and with the greatest freedom he there bore his testimony to the gospel, preaching as boldly and as publicly in the name of the Lord Jesus, as he had done before at Damascus.

And he spake and disputed, not only with the natives of Judea, but also with the Hellenists, or with those foreign Jews who used the Greek language, and came out of other parts to

Saul’s conversion should be concealed so long from the Christians at Jerusalem: But it is to be considered, that there were not then such conveniences of correspondence between one place and another, as we now have; and the war then subsisting between Herod Antipas and Aretas, (Jos. Antiq. lib. xviii. cap. 5, [al. 7,] § 1,) might have interrupted that between Damascus and Jerusalem: not to urge, that the unbelieving Jews, in order to prevent the argument which the Christians might draw from Saul’s conversion, might very probably affect to give themselves mysterious airs, as if he was only acting a concerted part; sure to find their account in such a pretence, by mortifying the disciples, and bringing Saul into suspicion.

Barnabas taking him, &c.] Some have said, I know not on what evidence, that Barnabas was an old acquaintance of Saul, and had been formerly his fellow-student under Gamaliel. (See Reading’s Life of

Christ, p. 565.) Perhaps he might have seen Ananias, or some other witness of peculiar credit, on whose testimony he introduced him. It is evident, a most faithful and tender friendship was established between them from this time.

To the Apostles Peter and James, &c.] Paul himself tells us, that on his going up to Jerusalem he saw no other of the apostles, Gal. i. 19. Beza well observes, we are quite uncertain on what occasion the rest were then absent from Jerusalem. Had they been there, though Saul stayed but about a fortnight, he would no doubt have seen them. Jews who used the Greek language.] So the Syriac version with great propriety explains the word Hellenists; of whom see note on Acts vi. 1, § 12, p. 71. I know not on what authority Epiphanius (as quoted by Beza on this text) asserts, that these Hellenists endeavoured to revenge themselves on Saul, by reporting everywhere, that his conversion to Christianity

grain in danger, and is sent to arsus. worship at Jerusalem, as being earnestly desirous that they might carry along with them the knowledge of Christ into their own lands: But some of them were so enraged at this unexpected opposition from one on whom they had so great a dependance, that they attempted to kill him. And the brethren being informed [of it] judged it necessary to consult his safety without any delay; and therefore several of them conducted him to Cæsarea with such dispatch, that he had not an opportunity of enjoying any interview with the churches in Judea which lay in his way, (Gal. i. 22;) and from thence they sent him away with proper recommendations to Tarsus, the noble capital of Cilicia, and his native place, where they apprehended he might meet with some support from his relations, and pursue the work of God with some considerable advantage; which he accordingly did. Then the several churches that were formed through all Judea, and those more lately planted in Galilee and Samaria, being greatly edified by the seals that were set to the truth of the gospel, and by the confirmation of the news of Saul’s conversion, (though they could not enjoy the benefit of his personal labours,) not only advanced in Christian knowledge and holiness, but had also an happy interval of external rest, as several circumstances in the civil was the result of a disappointment in his addresses to the daughter of Caiaphas the high priest, as her father would not accept him for a son in law. If they told such an idle story, it must however imply, that they thought Saul a person of some rank, to have been capable of forming any such pretensions. reader to Dr. Hammond’s learned note on the word οἰκοδομυμια, edified, for an account of that figurative expression, which is properly a term of architecture. Conducted him to Cæsarea.] I should have concluded, this had been the celebrated city of that name on the Mediterranean Sea, so often mentioned afterwards, and from whence he might so easily have passed by ship to Tarsus, had not Paul himself told us, he went through the regions of Syria and Cilicia, (Gal. i. 21) which intimates, that he went by land, and makes it probable that it was Cæsarea Philippi near the borders of Syria, which is here spoken of. Compare note on Acts viii. 40, p. 120. Had rest.] This is by no means to be ascribed merely, or chiefly, to Saul’s conversion, who, though a great zealot, was but one young man, and whose personal danger proves the persecution, in some measure, to have continued at least three years after it. I conclude therefore, the period spoken of is that, which commenced at, or quickly after, his setting out for Cilicia, and entirely acquiesce in Mr. Lardner’s most judicious observation, (Credib. Book I. chap. 2, § 12, Vol. I. p. 203-210.) that this repose of the Christians might be occasioned by the general alarm which was given to the Jews, [about A. D. 40,] when Petronius by the order of Caligula (incensed by some affront said to have been offered him by the Alexandrian Jews,) attempted to bring the statue of that emperor among them, Being edified.] I follow Beza’s construction of this intricate verse, as most agreeable to the Greek idiom and refer the

Reflections on the distinguishing grace of

state of the Jews at that time concurred, either to appease their enemies, or to engage them to attend to what immediately concerned themselves. And as the followers of Jesus were not corrupted by this respite, but continued with exemplary devotion and zeal walking in the fear of the Lord, and evidently appeared to be in an extraordinary manner supported by the aids, and animated by the consolation of the Holy Spirit, they were considerably multiplied by a new accession of members, whereby the damage sustained in the late persecution was abundantly repaired.

IMPROVEMENT.

How admirable was the condescension and red Redeemer, in sending good Ananias thus earl of comfort and peace to Saul in his darkness and cannot wonder at the objections which were at in his mind, but must surely yield to the g which they were overborne; go thy way, he i Thus does it become us to acquiesce in all our pursuance of the schemes of his electing love; we with brotherly affection, like that of this he to embrace even the greatest of sinners, when in humility to a Saviour’s feet.

But when he is thus glorifying his power an gratitude and love may he justly expect from happy objects of it? When the scales are fulle when they have given themselves up to him in of his covenant, when they have received the c his Holy Spirit, how solicitous should they b proportion to the degree in which they ha (Luke vii. 47.) And with what zeal and reac immediately apply themselves, from a princip Christ, and of compassion to sinners, to declare

and to set it up in the holy of holies; a horrid profanation, which the whole people deprecated with the greatest concern in the most solicitous and affectionate manner. (See Joseph. Bell. Jud. lib. ii. cap. 10, [al. 9,] Antiq. lib. xviii. cap 8, [al. 11,] Philo. de Legat. ad Cai. p. 1024, and the large account given of the State of the Jews at this time by Dr. Benson, Hist. Vol. I. p. 201-210) How long this rest continued, we do not certainly know, probably till Herod interrupted it, as we shall see hereafter, cha. xii.

The consolation of the Holy Spirit.] Some think πυραπευσε signifies in the general patronage and assistance, as it well may; and therefore in the paraphrase I have expressed both. De Dieu takes great pains to prove, that πυραπευσε τα φιδω-εντοβονοθε signifies that they advanced more and more in religion, &c. But it seems much more natural to explain it of the accession made to their numbers, in consequence of that advancement in piety, &c.

and on the zeal he shewed to propagate the gospel.

tion into which they have been directed ; and, so far as they have opportunity, whether under a more public or private character, to lead others unto that Jesus on whom they have themselves believed.

And now, let us with sacred pleasure behold the progress of grace in the heart of Saul : Let us view him rising from his bed of languishing with a soul inflamed with love and zeal, testifying the gospel of Christ, and confounding the Jews that dwelt at Damascus : Let us behold him running the hazard of his life there, while their obstinate hearts refused to receive or endure such a testimony ; and then returning to Jerusalem, desiring to join himself to the company of those whom he had once despised and persecuted ; and on that most public theatre, under the very eyes of that Sanhedrim from which he had received his bloody commission, openly bearing his testimony to that gospel which he had so eagerly attempted to tear up by the roots. Thence let us view him travelling to Tarsus, and visiting his native country, with a most earnest desire to fill Cilicia, as well as Judea and Damascus, with that doctrine which his divine Master had condescended to teach him, and to be the means of regeneration to the inhabitants of the place from whence he derived his natural birth.

And while we behold with reverence and delight the hand of God with and upon him, let us, as we are told the churches in Judea did, while he was by face unknown to them, glorify God in him, (Gal. i. 22, 24.) In all the labours and writings of Paul, the glorious apostle, let us keep Saul the persecutor in our eye, still remembering, that (according to his own account of the matter) it was for this cause that he, though once the chief of sinners, obtained mercy, that in him, as the chief, Christ might shew forth a pattern of all longsuffering to them that should hereafter believe, (1 Tim. i. 15, 16.) Well might the churches be edified by such an additional evidence of the truth and power of the gospel. May the edification be continued to churches in succeeding ages ; and while a gracious Providence is giving them rest, may they walk in the fear of the Lord, and in the comfort of the Holy Spirit, and be daily multiplied, established, and improved.

Acts 9:32

Peter cures Æneas at Lydda, and then raises Dorcas from the dead at Joppa. Acts IX. 32, to the end.

Acts IX. 32. AND it came to pass, as Peter HAVING dispatched this important history of the conversion of Saul, and of the vigour and success with which he set out in the Christian ministry ; let us now turn to another

Peter cures Æneas o a palsy at

sxcr. scene, which happened during that peaceful inxxi. terval mentioned above. Now it came to pass, at this favourable juncture, that the apostle Pe- Acts ter, as he was making a progress through all the ix. 32 [parts] of the neighbouring country, that he might rectify any disorders that occurred, and instruct and confirm the new converts in the knowledge and faith of the gospel, among the other places that he visited came also to the saints that dwelt at Lydda, a considerable town not far from the coast of the Mediterranean Sea. And he found there a certain man whose name was Æneas, who had been long disabled by a palsy, and had kept his bed eight years, in so deplorable a state, as to be quite incapable of rising from it, or to be any way helpful to himself. And Peter seeing him, and perceiving in himself a strong intimation that the Divine power would be exerted for his recovery, said to him, Æneas, Jesus the true Messiah, in whose name I preach and act, now at this instant healeth thee, and operates while I speak, to strengthen and restore thy weakened frame: With a dependance therefore upon his almighty agency, arise, and make thy bed. And upon this the palsy left him, and the disabled man was all at once so strengthened, that he arose immediately, and did it. And the miracle appeared so extraordinary to all the inhabitants of the learned and celebrated town of Lydda, and to those of the fruitful

• Jesus the Messiah (1xxx: o Xeræ) healeth thee.] It is worth our while to observe the great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness. The different characters of the servant and the Son, the creature and the God, are every where apparent. Clarius justly observes here, that no faith on the part of the person to be healed was required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But, where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences.

• Make thy bed.] Beza thinks, it is in effect bidding him take up his bed; but De Dieu well observes, that egwer rather signifies to smooth it. As he was now for the present to quit his bed, Dr. Hammond seems to think it refers to a couch on which he was to lie at the table: But perhaps it might mean, as if it were said to him, “Whereas you have hitherto for a long time been unable to help yourself at all, now you shall be so entirely restored, as not only to be able to rise, but to shake up and smooth your own bed against the next time you have occasion to lie down upon it;” which he might immediately do, as a proof of the degree in which he was strengthened.

• The learned and celebrated town of Lydda.] I call it so, because there were several celebrated Jewish schools there, an the great Sanhedrim sometimes met near

s, an eminent disciple, dies at Joppa.

ale of Saron, part of which lay in the neighbourhood of it, that they no sooner saw him, and had an opportunity of being informed in the particulars of so unparalleled a fact, but they believed that he in whose name it was done, was undoubtedly the Messiah, and so turned to the Lord, and embraced his gospel.

And the number of converts in these parts was greatly increased by another, and yet more astonishing event, which happened about the same time. For there was then at Joppa, a noted seaport in that neighbourhood, a certain female disciple, named Tabitha, who by the interpretation of her name into the Greek language is called Dorcas; [and] she was universally respected as a person of a very lovely character, for she was full of good works and almsdeeds which she did upon all proper occasions. And it came to pass in those days, while Peter was at Lydda, that she was sick, and died. And when they had washed her corpse, according to the custom of the place, they laid her in an upper chamber.

it. (See Lightfoot, Cent. Chor. Mat. cap. 16.) It was but one day’s journey distant from Jerusalem, and is said by Josephus to have been so large a town, as not to have been inferior to a city. (Antip. lib. xx. cap. 6, [al. 5.] § 2.) Some have supposed, it was the same with Lod, which belonged to the tribe of Benjamin: (1 Chron. viii. 12, and Neh. xi. 35.) However, as it stood near Joppa, it must have been situate near the borders of the tribe of Ephraim. Saron or Sharon, which is here connected with it, was not a town, but a large fertile plain or valley, that lay near to Lydda, and extended from Cæsarea to Joppa, in which were many villages, as it was noted for its delightful situation and the fine pasture it afforded for their flocks. Compare 1 Chron. xxvii. 29; Isai. xxxiii. 9; xxxv. 2; lxv. 10.

d Joppa, a noted seaport.] This was the nearest maritime town to Jerusalem, and was the only port belonging to it on the Mediterranean Sea, but was more than a day’s journey distant from it, though some have said Jerusalem might be seen from thence. (Strab. Geogr. lib. xvi. p. 522.) We find it mentioned in the Old Testament by the name of Japho, as belonging to the tribe of Dan. (Josh. xix. 46.) It was the lace, to which the materials for

building Solomon’s temple were brought in floats by sea, and carried from thence by land to Jerusalem. (2 Chron. ii. 16.) Jonah took ship from hence for Tarshish, (Jonah i. 3.) And, as it lay between Azotus and Cæsarea, it was probably one of the cities where Philip preached the gospel in his progress; (Acts viii. 40.) There are still some remains of it, under the name of Jaffa.

c Tabitha, who by interpretation is called Dorcas.] She might, as Dr. Lightfoot supposes, be one of the Hellenist Jews, and be known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language Dorcas. They are both words of the same import, and signify a roe or fawn; in which sense the word Δορκα is often used by the Septuagint, Deut. xii. 15, 22; 2 Sam. ii. 18; Cant. ii. 9; iv. 5; &c. And thus the name might probably be given her in her infancy on account of her amiable form, which rendered her peculiarly pleasant in the eyes of her parents. Others suppose it rather to have signified a wild goat; and so the name might be intended to allude to the sprightliness of her temper, or the quickness of her sight. For the etymology of the words, see Dusius an Grotius in loc.

They send for Peter, and he raises her to

And as Lydda was very near Joppa, being out about six miles off, the disciples at Joppa earing that Peter was there, sent two men to him, entreating [him] that he would not by any means delay to come to them; that he might give them his advice and assistance under that great distress, which the loss of so dear and useful a friend could not but occasion.

And Peter presently arose, and went to Joppa with them. And when he was come to Tabitha’s house, they brought him into the upper chamber where she was laid out; and all the widows stood by him, weeping for the loss of such a benefactress, and shewing the coats and mantles which Dorcas made for charitable purposes, while she was yet continued with them. And Peter putting them all out, as he found in himself a powerful encouragement to hope, that the petition he was about to offer was dictated from above, and therefore should certainly be heard, kneeled down and prayed with great earnestness; and then turning to the body, he said, as with a voice of authority in the name and presence of his great Lord, the sovereign of life and death, Tabitha, arise. And he had no sooner spoke these words, but she opened her eyes, and seeing Peter, she immediately sat up. And giving her his hand, he raised her up on her feet; and having called the saints and widows, who were near the chamber, and had impatiently been waiting for the event, he presented her to them alive.

And [this] wonderful fact was presently known throughout all the city of Joppa; and many more believed in the Lord upon the credit of so signal a miracle. And as Peter was willing to improve so favourable an opportunity of addressing to them while their minds were impressed with so astonishing a miracle, he continued many days at Joppa, in the house of one Simon a tanner;

That he would not delay to come to them.] We can hardly imagine, they urged his coming, merely to comfort them under this breach: But, if they had any view to what followed, it was an astonishing instance of faith, as it does not appear the apostles had before this raised any one from the dead. Were we to have been judges, perhaps we should have thought it much better, that Stephen should have been raised than Dorcas; but we must submit our

reasonings, on what we think fittest and best, to the infinitely wiser determination of Providence, or we shall be most foolish and miserable creatures.

In the house of one Simon a tanner.] Some render it a currier. His business perhaps is mentioned, that it might appear the apostle was not elevated, by the dignity of the late miracle, above me persons and things.

Reflections on Peter’s curing Æneas of a palsy.

from whence he was afterwards sent for to sect. Cæsarea, upon an extraordinary occasion, which will be related at large in the next section.

Acts ix. 43

IMPROVEMENT.

BLESSED apostle! who was thus enabled to imitate his divine verse Master, in what he himself has celebrated as the brightest glory of his human character, in going about doing good, (Acts x. 38,) and who had always a concern, like him, when he performed the most important offices of kindness to men’s bodies, that all might be subservient to the edification and salvation of their souls!

Behold, in what has now been read, not only a disease which a continuance for eight years had rendered inveterate and hopeless, but death itself yielding to his command, or rather to the infinitely superior power of his Lord, the great conqueror of death for himself, and (adored be his compassionate name) for all his people too. It is most delightful to observe, with what solicitous care of pious humility Peter immediately transferred the eye and heart of Æneas, and of every spectator, from himself to Christ, while he says, Æneas, Jesus Christ healeth thee. He would not leave them any room for a surmise, as if it was by any power of his own that so astonishing a cure was wrought; but leads them to consider it as the act of Christ, and to ascribe the glory of the work to him whose minister he was, and in whose name he spake. Thus, if God favour us as the instruments of healing and animating those souls that were once lying in a hopeless state, not only disabled, but dead in trespasses and sins, let us acknowledge that it is not we, but the grace of God that is with us. (1 Cor. xv. 10.)

Great, no doubt, was the affliction which the disciples sustained, when so amiable and useful a person as Dorcas was taken away from them by death; a person whose heart had been so ready to pity the afflicted, and her hand to help them; a person whose prudence and diligence had also been as conspicuous as her charity; for she well knew there were circumstances in which to have given the poor the value of these things in money, would have been a much less certain and suitable benefit, than to furnish them with the necessaries and conveniences of life thus manufactured for their immediate use: And surely the garments which she made and distributed, must be more precious to them in some degree for having passed through so kind a hand. Let us be emulous of such a character, in all the expressions of it which suit our circumstances in life, that when we are dead the memory of our good actions may survive, to the credit of our profession, and to the glory of God.

VOL. 3.

Reflections on his raising Dorcas from the dead.

It was a circumstance which greatly enhanced the value of xxi. the intended miracle, that it was to call back from the dead so exverse cellent a person: And with what humility, with what faith was 40 it performed! Again does the servant follow not only the path but the very steps of his Lord, in dimissing all witnesses, that nothing might look like vain glory, that nothing might interrupt the fervour of that address he was to pour out before God. First he bends his knees in prayer to the Lord of life, and then he directs his voice with a divine efficacy to the dead. So may we, O Lord, learn to address ourselves to those under the power of spiritual death, with that spirit and vigour which we receive by solemn and affectionate intercourse with thee, who hast the life of nature and of grace at thy command.

Who can imagine the surprise of Dorcas, when thus called back to life again, or of her pious friends, when they saw her alive? For their own sakes, and the sake of the indigent and distressed, there was cause of rejoicing, and much more in the view of such a confirmation given to the gospel, and such a token of Christ’s presence with his servants: Yet to herself it was matter of resignation and of submission, rather than of exultation, that she was called back to these scenes of vanity, which surely would hardly have been tolerable, had not a veil of oblivion been drawn over those glories which her separate spirit enjoyed. But we please ourselves with a charitable and reasonable hope, that the remainder of her days were yet more zealously and gloriously spent in the service of her Saviour and her God, yielding herself to him, as in a double sense alive from the dead. Thus would a richer treasure be laid up for her in heaven; and she would afterwards return to a far more exceeding weight of glory, than that from which so astonishing a Providence had, for a short interval, recalled her.