사도행전 9:5 주석

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. I. 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 (Act 9:1-9). 2. How he was baptized by Ananias, by immediate directions from heaven (Act 9:10-19). 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached (Act 9:20-22). 4. How he was persecuted, and narrowly escaped with his life (Act 9:23-25). 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there (Act 9:26-30). 6. The rest and quietness which the churches enjoyed for some time after this (Act 9:31). II. The cure wrought by Peter on Eneas, who had long been laid up with a palsy (Act 9:32-35). III. The raising of Tabitha from death to life, at the prayer of Peter (Act 9:36-43).

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 Psa 27:12 , "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.

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 Act 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.

For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer; that a man should be animated by the suffering whereby he might be believed to be destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments. For although the hook, springing forth from the stiffening ribs, is put back again into the wound, and with the repeated strokes of the whip the returning lash is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering more in proportion to what he suffers. For since, if he should deny the Lord, he would incur guilt on His behalf for whom he ought to have overcome, it is essential that He should be seen to bear all things to whom the victory is due, even in the suffering.

And he said, Who art Thou Lord? thus in the first place confessing himself His servant. And the Lord said, I am Jesus, whom thou persecutest: think not thy warring is with men.

I am Jesus, whom you are persecuting. He did not say: I am God, I am the Son of God, but he says: Accept the weakness of my humility and lay down the scales of your pride.

"I am Jesus, whom you persecute." This is said instead of "do not think that you are warring against men, but against Me, your Lord." Why was this appearance and admonition to Saul not made at the beginning? In order to show that Christ truly rose from the dead. For how would the persecutor of Him, who did not believe in His resurrection and was furiously pursuing the believers, have come to faith if the power of His resurrection were not great? And why not immediately after the resurrection? So that the enmity against the teaching of the resurrection would be more clearly revealed, and the change in Paul's way of thinking would appear more Divine.

Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Act 9:1, Act 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Act 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Act 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Act 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Act 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Act 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Act 9:26, Act 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Act 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Act 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Act 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Act 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Act 9:42, Act 9:43.

Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect. I am Jesus whom thou persecutest - "Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself." The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen's Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from Act 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text. It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. Out of the cauldron into the fire. "Out of bad into worse." The saying exists, almost in the apostolic form, in the following writers. Euripides, in Bacch. ver. 793: - Θυοιμ' αν αυτῳ μαλλον, η θυμουμενος Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ. "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads." And Aeschylus, in Agamemnon, ver. 1633: - Προς κεντρα μη λακτιζε. Kick not against the goads. And again in Prometh. Vinct. ver. 323: - Προς κεντρα κωλον εκτενεις, ὁρων ὁτι Τραχυς μοναρχος ουδ' ὑπευθυνος κρατει. "Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will." Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here. Pindar has a similar expression, Pyth. ii. ver. 171-5: - Φερειν δ' ελαφρως Επαυχενιον λαβοντα Ζυγον γ' αρηγει. Ποτι κεντρον δε τοι Λακτιζεμεν, τελεθει Ολισθηρος οιμος. "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." Where see the Scholiast, who shows that "it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously." Terence uses the same figure. Phorm. Act i. scen. 2, ver. 27: - Venere in mentem mihi istaec: nam inscitia est, Adversum stimulum calces. - " These things have come to my recollection, for it is foolishness for thee to kick against a goad." Ovid has the same idea in other words, Trist. lib. ii. ver. 15: - At nunc (tanta meo comes est insania morbo) Saxa malum refero rursus ad icta pedem. Scilicet et victus repetit gladiator arenam; Et redit in tumidas naufraga puppis aquas. But madly now I wound myself alone, Dashing my injured foot against the stone: So to the wide arena, wild with pain, The vanquish'd gladiator hastes again; So the poor shatter'd bark the tempest braves, Launching once more into the swelling waves. Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavoring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: "Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello." Columella, De Re Rustica, lib. ii. cap. 2, in fine. "Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used." In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, Col 3:21; but bring them up (εν παιδειᾳ και νουθεσιᾳ Κυριου) in the discipline and admonition of the Lord, Eph 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25) Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, NEANDER and OLSHAUSEN picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Act 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Act 26:10-11). All this was before his present journey.

Who art thou, Lord?--"Jesus knew Saul ere Saul knew Jesus" [BENGEL]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Act 9:17; Act 22:14), by Barnabas (Act 9:27), and by himself (Act 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (Co1 9:1; Co1 15:8), which can refer only to this scene. I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Act 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Act 26:9). It is hard for thee to kick against the pricks--The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.