Handelingen der apostelen 9:21 Commentaar

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.

But all that heard him were amazed,.... Not the disciples that believed in Christ, but the unbelievers, as appears from their words: and said, is not this he that destroyed them that called on this name in Jerusalem? they do not express the name of Christ, out of malice and ill will; which shows who they were that said these words, and were astonished to hear Saul preaching in this name, and proving him to be the Son of God, and the true Messiah; when it was but a little while ago he consented to the death of Stephen, made havoc of the church, wasted and destroyed it as much as was in his power, and persecuted unto death such as called upon the name of Christ, or were called by his name, he could find in Jerusalem: nor did this satisfy him, for it follows, and came hither, that is, to Damascus, for that intent, that he might bring them bound to the chief priests: whom he should find professing or invocating the name of Christ, or bearing it; now to see and hear him preach this same name, was surprising to them.

"But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. "Is not this he," etc. He had not merely been a persecutor, but "destroyed them which called on this Name"-they did not say, "on Jesus;" for hatred, they could not bear even to hear His name-and what is more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he associated with the Apostles before." See by how many witnesses he is confessed to have been of the number of the enemies!

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.

Is not this he that destroyed them - Ὁ πορθησας. The verb πορθειν has three acceptations in the Greek writers: 1. To treat one as an enemy, to spoil him of his goods. 2. To lead away captive, to imprison. 3. To slay. Paul was properly πορθων, a destroyer, in all these senses. 1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Act 26:11. 2. He shut up many of the saints in prison, Act 8:3; Act 9:14; Act 26:10. 3. He persecuted them unto death - gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Act 7:58; Act 8:1; Act 9:1; Act 26:10, Act 26:11. Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

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.