Acts 9

— it is hard for thee to kick &c.] This was a proverbial method of expressing impotent rage, (like the ox kicking against the good,) which hurts only itself, not those against whom it is levelled. Dr. Hales.

It is hard for thee to contend with Me, thy Maker and Governour, who can crush thee at pleasure. All thy attempts against Me are like kicking against the spikes; they will not hurt Me, but, if persisted in, they will prove fatal to thee. Dr. Waterland.

6. — Lord, what wilt thou have me to do? The temper and deportment, shewn by Saul on this occasion, are such as abundantly declare the probity of his mind. At the same time, we must admire the mercy of God in pouring His inward grace upon his mind. It was under this that every step of the good work of his conversion was made; by this, his every good inclination was excited; by this, he was convinced, enlightened, established, and perfected. Dean Stanhope.

Acts 9:2

2. — to Damascus] The chief city of Syria, where many Jews lived, as appears from this passage, and from ver. 22. Bp. Pearce. The number of Jews in this city, according to Josephus, amounted to ten thousand. Michaelis.

— any of this way.] Any of this way or profession, any who were Christians. Bp. Mann.

Acts 9:3

3. — he came near Damascus.] This happened, according to tradition, where the Syrian town Caucabe was afterwards built, in commemoration of the event, being so named from Cochab, ‘a star,’ or luminous glory, which then appeared to St. Paul. Dr. Hales.

Acts 9:4

4. — why persecutest thou me?] The persecutions of Christ’s members are represented as the persecutions of Christ Himself, by reason of that sympathy which He has with them under all their sufferings, which makes Him to suffer with them, Heb. iv. 15. Dr. Whitby.

Anno DOMINI 33. Saul is led to Damascus. Ananias is sent to Saul. Anno DOMINI 35.

Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

Acts 9:7

7. — hearing a voice.] They heard a voice, but under-

stood not the distinct words that were spoken. Compare chap. xxii. 9. Dr. Whitby.

Acts 9:8

8. — when his eyes were opened, he saw no man.] He had closed his eyes, at first, from the excess of light which burst upon him. Abp. Newcome.

Acts 9:9

9. — and neither did eat nor drink.] So great was his agony of mind, and so sharp his compunction; when, probably, he alone, of all his company, considered his blindness as a just judgment on him for that mental blindness under which he had so long laboured, and for his deafness to the discourse and declarations of the martyred St. Stephen, and for his utter insensibility to all the signs and wonders wrought in support of the Christian faith. That these were the result of his meditations, we may reasonably collect from that which followed, his praying, ver. 11; praying, as is probable, for pardon, with heartfelt sorrow and penitence, to that Lord, whom he had ignorantly persecuted in persecuting His disciples. Dr. Hales.

Acts 9:11

11. — of Tarsus:] Tarsus, the native place of St. Paul, situated at the northeast corner of the Mediterranean sea, was a town of such note in the times of the Roman empire, that it was not only made the capital of Cilicia, but was peculiarly honoured with the great privileges of a Roman colony, on which account we read, chap. xxii. 25, that St. Paul pleaded the privilege of being a freeborn Roman. Here were many Jews resident, among whom were the parents of St. Paul. This city possessed an academy, furnished with many eminent men, and hence it was that St. Paul became instructed in liberal knowledge, and so well acquainted with heathen authors. Dr. Wells.

Acts 9:13

13. — to thy saints] “Saints” was a name by which Christians were commonly distinguished. Bp. Mann.

Acts 9:15

15. — he is a chosen vessel unto me, &c.] An instrument or minister chosen by Me for the purpose of bearing My name, &c. Abp. Newcome.

Acts 9:17

17. — Brother Saul.] Ananias now acknowledges him for a brother. Bp. Mann.

Saul, having his sight restored, preacheth Christ in Damascus. Anne DOMINI 26.

thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Acts 9:18

18. — and was baptised.] The administration of baptism to such a convert as Saul, under these circumstances, is a sufficient intimation to us, how guilty and fatal is the neglect of those persons, who treat the sacrament of baptism, and other such ordinances, with scorn and contempt, and vainly presume on the privileges of the Gospel, before the seals of the covenant have secured their claim to them. Dean Stanhope.

In the history of St. Paul’s conversion we should observe the exceeding great goodness of our blessed Lord, both towards St. Paul and towards the Church. How kind and gracious were the words which our Lord spoke, “Saul, Saul, why persecutest thou Me!” intimating the love and tenderness He had for all His trust followers, inasmuch that He looked upon any injuries committed against them, as so many injuries committed against Himself. He next gave him a seasonable and very affecting caution. “I am Jesus whom thou persecutest.” I am Jesus the Saviour of the world; it is hard for thee to contend with One so much mightier than thou art: stop thy career, and retreat in time. These were moving arguments, and pierced to the very soul. But, to make the impression still stronger, He was pleased to surround him with a dazzling light, and to strike him blind for a season. He had thus the better opportunity of retiring inwards, for the purpose of recollecting and considering. These outward means, together with inward grace, had their full effect, and made Saul become a very obedient and humble convert to the faith of Christ. Thus he was marvellously rescued from the laws of death and hell, in order to become a great and glorious saint in heaven. But still more considerable was the great goodness herein shewn to the Church; for this conversion not only took off a very furious and dangerous enemy, but it made him one of the kindest and best friends to it. Dr. Waterland.

The conversion of St. Paul is an event which affords the strongest testimony to the truth of Christianity, for it bears the clearest marks of special Divine interposition. It is quite impossible that St. Paul should wilfully have imposed on others, or should have been himself imposed upon by his own enthusiastical feelings, in what he asserted respecting his conversion. He could have no possible motive for imposing on others, and for embracing Christianity, without being convinced of its truth. For interest, power, and reputation, all lay on the side be forsook; and the sect he embraced was under the greatest and most universal contempt. Thus, not only was it impossible that the desire of wealth, fame, or power, could induce him to become a convert to Christ; but, on the other hand, he must have been checked by that desire, as well as by the apprehension of many inevitable and insupportable evils, from taking a part so contradictory to his past life, to all the principles he had imbibed, all the habits he had contracted. Neither could St. Paul have been imposed upon by his own enthusiastical feelings. For the power

Acts 9:20

20. — And straightway he preached Christ] It may perhaps be meant, that he did this after he returned from Arabia, to which country, it appears from Gal. i. 17, that he went after his conversion. (But see note at ver. 26.) Some have thought that it was ordered by Providence that there should be an interval of retirement and quiet to St. Paul between his violent persecution of Christians, and his zealous propagation of the Gospel. Bp. Tomline.

Acts 9:22

22. — increased the more in strength.] Was more con- The Jews seek to kill Saul. THE ACTS. He is brought to the apostles by Barnabas. Anno DOMINI 26. A.D. 37. a 2 Cor. II. 22. which dwelt at Damascus, proving that this is very Christ.

Acts 9:23

23. And after that many days &c.] That which here follows took place near three years after his conversion, and after he had come a second time to Damascus, from Arabia, where he had gone, Gal. i. 17, 18. Bp. Pearce.

St. Luke, in this history of the Acts, seems purposely to have omitted this early part of St. Paul’s history, as he did afterwards his voyage to Crete, as being both of inferior importance, compared with his more publick ministry in the populous cities and countries of Asia and Europe, which form the principal part of the Acts, and to which he hastens, after a cursory view of the earlier transactions. Dr. Hales.

Acts 9:25

25. Then the disciples took him by night, &c.] Self-preservation is a first law of nature. We are not rashly to endanger that life, which is given us for excellent purposes. St. Paul submitted to an expedient which God permitted to be successful. The ways of Providence are easy and satisfactory; and, whatever may appear to the dim sight of mortals, are always beneficial. Even in the propagation of Christianity itself, a miracle is never resorted to, when the same effect could be produced by other means. Brewster.

Acts 9:26

26. — when Saul was come to Jerusalem.] For the first time after his conversion. His chief motive, he states at Gal. i. 18, was to become acquainted with St. Peter. Dr. Hales.

— but they were all afraid of him.] They knew that he had been a most furious bigot and persecutor, and were at this time unacquainted with his miraculous conversion; there being then but little intercourse with Damascus, during Herod’s war with Areta. Dr. Hales.

This arrival, although related here, was not till three years after his conversion. So we learn from St. Paul himself, in his first chapter to the Galatians; where, speaking of the events succeeding his conversion, he says, “Immediately, &c.” Dr. Stack. The following appears to be the series of the history. 1. St. Paul after his conversion instantly preaches in the synagogues of Damascus that Jesus was the Son of God, ver. 20. 2. Going thence into Arabia, betwixt two and three years after, he returns to Damascus, Gal. i. 17; and of this journey St. Luke, being not with him, gives no account. 3. At his return, being increased in wisdom and strength, he continues many days in Damascus, proving that “Jesus

was the Christ.” 4. After three years, escaping from Damascus, he comes to Jerusalem, and is by St. Barnabas brought to the Apostles, St. Peter and St. James, and continues there fifteen days, Gal. i. 18, 19. 5. There Christ appears to him in a vision, commanding him “to depart out of Jerusalem;” and he accordingly goes thence to Cesarea, and to Tarsus in Cilicia, chap. ix. 30; xxii. 18; Gal. i. 21. Dr. Whitby.

Acts 9:27

27. — to the apostles.] To St. Peter and St. John, for at that time he saw no others of them, Gal. i. 18, 19. Bp. Pearce.

Acts 9:28

28. — coming in and going out] That is, familiarly and intimately conversing with them, and executing his ministry and apostleship together with the other Apostles at Jerusalem. Dr. Wells.

Acts 9:29

29. — against the Grecians:] Meaning, the Hellenistical Jews, or Jews born and residing in countries where the Greek language was used, and who therefore used the Greek version of the Scriptures. Bp. Pearce.

Acts 9:30

30. — and sent him forth to Tarsus.] Sent him forth from Cesarea to Tarsus, his native city in Cilicia. Before St. Paul went to Tarsus, he had a revelation made to him, while he was praying in the temple, as is related at chap. xxii. 17, &c. From this period, the history is silent about him till chap. xi. 30, leaving an interval of about five years. Bp. Pearce.

Acts 9:31

31. Then had the churches rest] The rest here mentioned corresponds exactly in time with the attempt made by Caligula, the Roman emperor, to place his statue in the temple at Jerusalem; the threat of which outrage produced amongst the Jews a consternation which, for a season, diverted their attention from every other object. Archdeacon Paley.

— were edified:] The proper sense of the word edification is the act of making an edifice or building; the raising a superstructure, and fitly framing it together upon some foundation. The Apostles apply the expression sometimes to individuals, but generally to the church of Christians. When it is applied to individuals, edification signifies sometimes advancement in knowledge of our duty, but generally an improvement in the practice of it; it is raising the superstructure of a Christian life upon the pure foundation of a right faith. The word edification, however, is generally in Scripture applied to the duty of promoting peace, order, and unity in the Church of Christ: to that com-

Peter healeth Eneas of the palsy, and restoreth Tabitha to life. Anno DOMINI 38.

Acts 9:32

32.—at Lydda.] Lydda lay not far from Joppa, but somewhat more inland, to the north. Josephus tells us it was a village, not yielding to a city in greatness. Dr. Wells.

Acts 9:34

34.—Jesus Christ maketh thee whole.] We should well observe what an important difference there is between the manner in which this miracle is wrought by St. Peter, and that in which Christ performed His works of Divine power and goodness. The different characters of the servant and Son, the creature and the God, are every where apparent. Dr. Doddridge.

Acts 9:35

35.—Saron] A town adjoining to Lydda, which gave name to the spacious and fruitful valley between Cesarea and Joppa. Dr. Wells.

Acts 9:36

36.—Joppa] The nearest seaport to Jerusalem, about forty miles from it. Bp. Pearce.

—Tabitha, which by interpretation &c.] The reason why the sacred author gives this interpretation of her Syriack name seems to be, that she, being a Greciing Jewess, was called by the first name by the Jews, and by the second among the Greeks. Dr. Whitby.

It was common, not only among the Arabs, but also among the Greeks, to give to females the names of such animals as were objects of delight. These two names signify, in Greek and Syriack, an antelope, an animal remarkable for beautiful eyes. Parkhurst.

Acts 9:38

38.—Lydda was nigh to Joppa.] About ten miles distant. Dr. Hales.

Acts 9:39

39.—shewing the coats and garments] As evidences and monuments of her charity. Pyle.

Acts 9:40

40. But Peter put them all forth.] In imitation of our Lord, Matt. ix. 25. Abp. Newcome.

Chap. X. The event here to be related, the conversion of Cornelius, forms a memorable epoch in the history of the Church, as the firstfruits of the conversion of the Gentiles to Christ. Dr. Hales.

Ver. 1.—a centurion] See note at Matt. viii. 5.

—of the band called the Italian band.] A Roman band or cohort consisted of about one thousand men, and in every such band there were several centurions. Bp. Pearce. This Italian band, or cohort, was probably the life-guard of the Roman governour, residing at Cesarea. Dr. Hales.

Cornelius, though by race and education a Gentile, yet as to religion was not an idolater, but a worshipper of the true God, the God of Israel, the Creator of heaven and earth; for the Scripture tells us that he was “a devout man, one that feared God with all his house,” who kept only religious servants, who gave much alms to the people, and prayed to God always, which implies that he was a proselyte; yet, not being circumcised, and not having taken upon him to observe the whole law of Moses, he was not accounted a member of the Jewish Church. Dr. Jortin.