Acts 9:2 Kommentar

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 desired of him letters to Damascus,.... Damascus was the head or metropolis of Syria, Isa 7:8 And so Pliny (z) calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Gen 15:2 and some say it was built by him the said Eliezer; though Josephus (a) makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says (b), it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood (c), or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus (d): but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in Kg2 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in Ch1 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word (e), and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said (f) to be an hundred and sixty miles from Jerusalem. Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says (g), that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis (h) in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction, that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah: whether they were men or women; without any fear of one, or mercy to the other: he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Act 9:7. (z) L. 36. c. 8. (a) Antiqu. l. 1. c. 6. sect. 5. (b) Ex Trogo, l. 36. c. 2. (c) De Nominibus Hebraicis, fol. 97. F. & 101. K. (d) Comment. in Ezek. xxvii. 18. (e) Vid. Hiller. Onomasticum, p. 114, 115, 419, 793. (f) Bunting's Itinerar. p. 394. (g) De Bello Jud. l. 2. c. 20. sect. 2. (h) ltinerar. p. 56, 57.

He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" ), that when, set in "the way" of prayer, we go not unto "the Father" with anger.

This is why the humble voice accompanied the intense light, so that from the combination of the humble and the sublime, our Lord might produce help for the persecutor, just as all his assistance is produced from a combination of the small and great. For the humility of our Lord prevailed from the womb to the tomb.… His nature is not simply humble, nor is it simply sublime; rather they are two natures, lofty and humble, one mixed in the other.

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. He fitly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing out threatenings and slaughter, and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion.

Lo, this was fulfilled which was spoken by Christ, that they which kill you shall think they offer worship to God. He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor.

But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor and, how strictly according to the Law he went to work: he goes not to the governor, but to the priest. That if he found any of this way: for so the believers were called, probably because of their taking the direct way that leads to heaven.

And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but yet he took others also with him, that if, it says, he found any of this way, whether they were men or women-Oh, the ruthlessness!-he might bring them bound. By this journey of his, he wished to show them all how he would act: so far were they from being earnest in this matter.

Often the merciful Lord does not allow us to perpetrate evil deeds so that pricked by remorse we should prostrate ourselves for our sins, just as Saul was checked when he was sent by the priests to Damascus to ravage the church of Christ with the most savage persecution. He was not permitted to attain great success, for that could have been the cause of his receiving eternal punishment.

They called it the Way, the faith toward Christ our true God, which the apostles proclaimed; and rightly so. For through it we enter into the kingdom of the heavens, and not by any other. But in a truer sense one must hear the civic way, as in Isaiah: "Why have they deceived us from your way?" (Isa. 63:17) that is, the conduct according to you. Therefore here he called the Way the civic conduct according to Christ. And in other places where he mentions the Way, he means the proclamation according to Christ and the conduct according to him. Perhaps also they called them so to mock and vilify them. For they are accustomed to call a worthless man a man of the way. He did not seek authority there to punish them, but to lead them to Jerusalem, because with greater authority he wished to act in these matters.

"So that he might bring bound to Jerusalem any he found who were followers of this Way, both men and women." What does "followers of this Way" mean? Perhaps the believers called themselves this, since their faith alone was the one through which we ascend to heaven. Or perhaps Paul called them followers of this Way out of contempt and to mock them, because they commonly called a dishonorable person one who had "gone astray from the way." He sought authority not to punish the Christians on the spot, but to lead them to Jerusalem, because he wanted to act with greater authority.

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.

Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask, and דרמסק Darmask, was once the metropolis of all Syria. It was situated at fifty miles' distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen 14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, Isa 17:1-3, and that of Amos, Amo 1:4, Amo 1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37 east: latitude 33 45' north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city. Any of this way - That is, this religion, for so דרך derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. דרך יהוה derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, דרך הנוצרים derec hanotsarim, the way, doctrine, or sect of the Christians. Whether they were men or women - Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce. In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.

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.

desired . . . letters--of authorization. to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from JOSEPHUS, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out. that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Act 8:3; Act 22:4; and here).