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THE CHRISTADELPHIAN EXPOSITOR ACTS CHAPTER NINE

TO ASIA —ACTS 9:1 TO 16:5

CHAPTER NINETwo REMARKABLE EXAMPLES OF

CONVERSION TO THE TRUTH

The record now focuses upon one of the most zealous and determined enemies of the Truth in apostolic times, A dedicated Pharisee, he had gained a considerable reputation. His disposition is a contrast to the Ethiopian eunuch of chapter 8. But for all his antagonism and hostility to the Truth, he, too, would open his ears to receive the gospel message, resulting in his wholehearted repentance and conversion.

In the manner of their respective conversions, the two men provide a dramatic contrast. The former was quietly reading in his chariot, filled with wonder at the message of the Word, puzzled at things he could not understand. He applied mental concentration to try and discern the Truth, ready and receptive to the Word and to the messenger whom God sent to him. He was prepared to obey words of instruction from the Scriptures. The latter was a man of dynamic energy, his boundless fury directed against Christ's disciples, his hatred manifested in threatenings and slaughter. With such a man one cannot reason. Therefore Yahweh suddenly brought him stumbling to the ground, humbling him in the dust.

Providence used different methods of spiritually activating the two men, but both were brought to accept the same common faith — despite differing backgrounds, origins, cultures, temperaments, circumstances.

One of the most momentous developments in the establishing and stabilising of the Truth resulted from the conversion of Saul of Tarsus (see ITim. 1:12-15). A Pharisee of the Pharisees, a student and scholar of high degree, a man of influential station, he stood as a powerful bastion in the cause of Christ's Jewish enemies. A man of tremendous determination and capacity, he was equipped as no other for the divine mission to which he was called. Such is the wonder and wisdom of Yahweh in choosing a man who would become the humble and totally dedicated servant of the Lord Jesus Christ.

The Great Persecutor VERSE 1of the Christians — vv. 1-2. "And Saul" — See notes ch. 7:58; 8:1.

Introduced to the record at the murder His name signifies "Appointed," and heof Stephen (ch. 8:1), Saul of Tarsus again fulfilled that in his relentless pursuitappears suddenly. He is determined to against the Christians. He did so under thedestroy the followers of Christ, and for this misguided belief that he was "doing Godpurpose has secured the authority of the service" (Jn. 16:2), protecting the Law toHigh Priest to complete his mission. which he had devoted his life, and uphold-

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ing the ways of the Jews as he understood them. He was sincere, yet misguided.

"yet" — Connecting the narrative with the circumstances of ch. 8:1-3. While Philip was labouring in Samaria and Gaza, and the gospel spreading throughout the countryside, Saul was devoted to i ts demise. He had already secured the disper-sion of the ecclesia (v. 2), the death of the brethren (ch. 26:10), and extended his activities beyond Judea (ch. 26:11). He had zealously dedicated himself to destroying the new sect in a most outrageous and determined manner.

"breathing out" — Gr. empneon, "breathings" (as in Diag. Gr., Roth.); "breathing upon, or at.". There is no word in the text for "out." The word speaks of the very atmosphere of violence and death in which Saul lived (cp. Psa. 27:12). He was absolutely committed to this course in relentless fury, as he later confessed (see ch. 22:3-4;26:9-10).

"threatenings" — Gr. apeiles (pi.), "menacings."

"and slaughter" — Gr. phonou, "mur-der."

"against the disciples of the Lord" — Describing the simple and harmless fol-lowers of one who preached non-violence, and required that of all his followers (Mat. 5:39). Contrast the harmlessness of such with the force of Saul's belligerence.

"went unto" — It was under Saul's own initiative that the persecutions contin-ued. He manifested a zeal, but not accord-ing to knowledge (Rom. 10:2).

"the high priest" — If the year was AD35, then this would be Caiaphas (ch. 4:6); if AD37, then Theophilus. Caiaphas was removed by Vitellius, proconsul of Syria in AD37, replacing him with Jonathan, and then, after a few weeks with Theophilus who remained until displaced by Agrippa in AD41. Both Jonathan and Theophilus were sons of Annas and his son-in-law was Caiaphas (Jn. 18:13). It was under these unsettled conditions of leadership that Saul continued his persecu-tion of the Christians.

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VERSE 2"And desired of him" — Lit. "asked

for himself." Such indicates the intensity of his fanatical ardour, that he was willing to ask for such grim employment.

"letters" — Providing him with per-sonal authority to pursue all his intentions (ch. 26:12).

"to Damascus" — The capital city of Syria, located about 160 km north of Jerusalem, and 140 km southeast of Anti-och. Long regarded as the oldest surviving city in the world (see Gen. 14:15), ancient Damascus was a city with a large Jewish population. A considerable number of Jews were inhabitants of the city in apostolic times; some authorities putting the figure as high as 40,000 or more. It is, then, understandable why an ecclesia existed here when Saul of Tarsus passed through its gates. Josephus recounts how ten thou-sand Jews were massacred there during the reign of Nero (Wars, 11, 20, 2). There is no record as to how the Truth came to be established there, but perhaps Acts 2:5 pro-vides the answer.

It was from this Gentile city that Naa-man, the Syrian, left on his journey to Israel to seek a cure for his leprosy; and learnt the lesson of humility and the need for cleansing — in obedience to God's Word! Now Saul was going there to destroy the work of redemption which Naaman's experiences figuratively repre-rence.

"to the synagogues" — The large Jewish population had numerous centres in the city.

"that if he found any of this way" — Note mg. "of the way." The lit. Gr. tes hodou, signifies "the pathway;" a place of progress. Believers were known by this term, for they preached "the way" to life and the kingdom of God. The term indi-cated that their "way" of life was distinct; followers of Christ manifested a particular outlook in society, and refused to conform to the general social environment. The term is first found in Gen. 3:24, as indica-tive of the divine means of redemption, preserved from those who would despise its holiness, but made available to the sin-

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cere and devoted follower (see also ch. 9:2; Acts 18:25-26; 19:9, 23; 22:4; 24:14, 22). The Lord declared that he was the "way, truth and life" (Jn. 14:6) by which a person will find the pathway to divine approval. Unfortunately in later years this "way" was confused with error and affected by the apostasy (2Pet. 2:2).

"whether they were men or women" — Indicating the fury of the persecution (ch. 8:3; 22:4). Women played a more sig-nificant part in the ecclesia than they did in the Jewish synagogues, for they found a certain equality in Christ (Gal. 3:28). This fact would have caused Saul to treat both men and women alike, bearing equal responsibility for their "sins" against the law of the high priest.

"he might bring them bound unto Jerusalem" — What a terrible picture is here presented. These simple and faithful people being treated as dangerous crimi-nals (a condition Paul later took upon him-self: Gal. 6:14). In this Saul desired to repeat the dreadful treatment that the lead-ers of the Jews perpetrated against the Prophet of Nazareth. There would be no refuge for the disciples of the Lord Jesus; the fanatical Saul would bring them to the justice in which he believed. But he was to find his action frustrated, and he, himself, taken captive by the very one he sought to destroy.

A Blinding Light anda Heavenly Voice — vv. 3-9.

As he journeys to Damascus, intent upon his pernicious purpose, Saul experi-ences a supernatural intervention. It pricks his conscience, agonises his emotions, and turns his life in the opposite direction. The feverish persecutor becomes the devoted disciple.

VERSE 3"And as he journeyed" — He left

Jerusalem, and approached the Syrian cap-ital of Damascus about noon-time, when the sun would be shining in its strength (ch. 22:6), so the journey would have been strenuous. But Saul of Tarsus was a dedi-cated man with a purposeful mission, that

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would brook no delay."he came near Damascus" — In

order to make prisoners of believers in that area. Saul probably ignored the fact that it was from Damascus that the Syrian Naa-man journeyed to Canaan to seek help for his disease, and was required to be baptised— as were the Christians! (2Kgs.5).

"and suddenly" — The events now recorded were unexpected. Saul was on his determined course of violence against the believers, and certainly did not anticipate the unusual circumstances that occurred so quickly.

"there shined round about him" — The phrase is translated from the Gr. periestrapsen, which has the idea "to flash around" (cp. Diag. Roth.), thus to reveal brilliant light, and is generally used of lightning. In this divine splendour there was the appearance of a man whom Saul evidently clearly saw. He later reported "how he had seen the Lord in the way" (v. 27; see also ICor. 15:8; 9:1).

"a light from heaven" — There is no "a" in the original, thus the emphasis is upon the phrase "flash around" as in the previous comment. Light shone all around Saul with such dazzling brilliance that it completely blotted out the midday sun. In contrast, when the Lord Jesus was cruci-fied by those of Saul's acquaintance, there came a cloud of thick darkness at about the same time of day: the "sixth hour" (noon— Mat. 27:45).

This light eclipsed the midday sun (ch. 26:13). Saul was being shown that there was a greater "Light" than the natural sun; and that would come through the One whose followers he was in process of destroying. The apostle later expounded the principle in words that seem to echo his experience on the road to Damascus: "We all, with open face beholding... the glory of the Lord" (2Cor. 3:18); "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them... God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of

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God in the face of Jesus Christ (ch. 4:4, 6). words recorded in v. 5.Obviously the memory of this experience "Saul, Saul" — Repeated for empha-never left Paul (ch. 22:9; 26:13). sis. The speaker was familiar with Saul,

and dramatically introduced the reason forVERSE 4 this startling experience. The double appel-

"And he fell to the earth" — Gr. lation is often used at times of great per-"falling" (Gr. peson, from pipto, in the past sonal reckoning (cp. Gen. 22:11; Exo. 3:4;tense, "having fallen," as in the Diag.) indi- Lk. 10:41), adding solemnity and appeal toeating that Saul had been immediately the word spoken.overcome by the unusual and awesome "why persecutest thou me?" — Thisexperience. The whole company responded startling accusation must have come as asimilarly (ch. 26:14), then they apparently terrible shock to this Law-zealous Judaiser.rose, leaving Saul prostrate on the roadway He was persecuting the Christians, whom(cp. v. 8). he considered to be apostate — but whose

"and heard a voice saying unto him" was this voice? In contrast to the belligerent— The voice spoke in the Hebrew tongue Pharisee, the Lord, harmless and inoffen-(ch. 26:14), which gives emphasis to the sive, begs: "whatever have I done to you,

Some Remarkable Parallels and Comparisons — Paul and CorneliusConeybeare and Howson comment: "The simultaneous preparation of the hearts of

Ananias and Saul (ch. 9:10-15; 9:12) and the simultaneous preparation of the hearts of those of Peter and Cornelius (ch. 10:4-6; 9-16) — the questioning and hesitation of Peter (ch. 10:14, 17, 28), the questioning and hesitation of Ananias (ch. 9:13-14) — the one doubting whether he might approach the enemy, — the unhesitating obedience of each when the divine Will was made clearly known (ch. 9:17; 10:21, 29), — the state of mind in which both the Pharisee and the Centurion were found (ch. 9:9, 11; 10:4, 30 — prayer and fasting), — each waiting to see what the Lord would say unto him (ch. 9:6; 10:33)..."

In both cases, the Holy Spirit was received by Saul (ch. 9:17) and Cornelius (ch. 10:44); they were baptised (ch. 9:18; 10:47-48), and the record of their conversion was repeated before Jews (ch. 22:6-16; 11:5-18).

Thus Yahweh's hand was not shortened that it could not save — either in the case of a bigoted Jew or the despised Gentile (Isa. 59:1-2), who represented the utter extremities of the call of the gospel — Saul from the exclusive inner counsels of Judaism, and Cornelius from the Roman barracks of an Italian division. They were "difficult" converts which put considerable strain on their acceptance by the believers! But Yahweh found a way. Saul, appointed to become the Apostle to the Gentiles, was introduced by an obscure Jewish disciple in far away Damascus; Cornelius was accepted by the Apostle to the Circumcision under the circumstances of his Gentile background.

So humbled was the proud Pharisee, Saul of Tarsus, that he spent the rest of his life in bringing the Name of Jesus Christ to wretched Gentiles throughout the then-known world! Could anyone doubt the veracity of his calling and mission when they knew his upbringing and earlier circumstances?

And could anybody question the ingathering of the Gentiles when one so prejudiced as Peter brought back the message of the events that occurred at Caesarea?

By signs and wonders Yahweh had worked His work and brought near His chosen vessels, so that the foundations of the calling of the Gentiles were utterly and irrevocably substantiated. "How unsearchable are His judgments and His ways past finding out!" (Rom. 1 1:33-36).

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Saul, to warrant this brutal opposition?"Notice, also, the claim made by the one

who spoke, who, as Saul was soon to dis-cover, was Jesus of Nazareth, himself being persecuted! All that is done to Christ's people is accounted as being done to him (Mat. 25:40), for they are "one." The same principle is applied by Yahweh when His people are distressed (Isa. 63:9; Zech. 2:8). Further, in crucifying Christ, the Jews had "pierced" the Father: "they shall look upon Me whom they have pierced, and they shall mourn for him, as one mourneth for his only son" (Zech. 12:10).

VERSE 5"And he said, Who art thou, Lord?"

— Saul could hardly be prepared for the answer to his question! Yet he recognised that the voice emanating from this awe-some theophany must be one of authority, and thus respectfully addressed him as "Lord."

"And the Lord said, I am Jesus" — Add "of Nazareth" (ch. 22:8). This is the

What Did Saul's Companions Hear? — v. 7

Some suggest that there is a contra-diction between what is stated in verse 7, that Paul's attendants "heard" a voice, and Paul's statement in ch. 22:9, that "they heard not the voice of him that spake to me." There is no disparity in the two accounts. In ch. 9:4 the noun indicating that Saul "heard a voice" is in the accusative; in v. 7 it is in the genitive case, showing that there was a differ-ence in respect to what was heard by Saul on the one hand and by his com-panions on the other. In ch. 22:9 Paul makes a clear distinction. He says in the later passage: "They heard not the voice (accusative) of him that spake to me." The grammatical variation indicates that Saul heard an intelligible voice addressing him, but his companions were aware only of a sound, which they were not able to understand. — JU.

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title of the despised Galilean (see its con-tinual use by the apostles: ch. 2:22, 3:6, 4:10; 6:14; 10:38; 22:8; 26:9). This was the title placed over the stake of crucifixion (Jn. 19:19), which Saul as a prominent Pharisee, was almost certain to have earlier witnessed. Now that very principle was to influence the mind of Saul, who would later himself become "the crucified" (Gal. 2:20).

"whom thou persecutest" — Repeated to emphasise the folly of Saul's opposition.

"it is hard for thee to kick against the pricks" — Many Greek texts omit this lat-ter phrase, however, the word "pricks" is from the Greek kentra, signifying "a point," thus, to goad by using a sharp iron point on a staff for driving stubborn ani-mals.

Saul of Tarsus had constantly resisted the evidence of the suffering Saviour, which the Ethiopian had been studying (Acts 8:32-34). Saul's stubbornness was now to be redirected by the goading evi-dence of the risen Christ.

As the angel of Yahweh forbade the madness of the prophet (Num. 22:34), so the evidence of the Word had confronted Saul on many occasions, but he had deter-mined to fight against it. This vain resis-tance to the Lord's will had brought him pain, danger and frustration. Such "goads" had been driven into his side: • The bold declaration of the apostle Peter concerning the resurrection and ascension of Christ, had not been refuted by the leaders of the Jews at Pentecost; • Growth in the number of believers; • Their unyielding spirit and resolute courage; • The indisputable wit-ness of miracles of healing; • Stephen's profound reasoning upon the Scriptures; • The development of the believers in the face of persecution, for, the more the com-munity of believers was afflicted, the more it grew! Saul had ignored the wisdom of his famous teacher: "if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (ch. 5:38-39).

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VERSE 6"And he trembling and astonished

said" — Astounded by the voice and light, and confused in mind, Saul had to come to grips with this amazing turn of events. The evidence was overwhelming, and Saul, being of a logical turn of mind, could hardly reject it. He reacted to the matter in profound confusion. He might well have recalled the words of Dan. 10:8, "I... saw this great vision, and there remained no strength in me: for my vigour was turned in me into corruption and I retained no strength."

"Lord" — Gr. kurie, supreme in authority. Saul recognised the power and eminence of the speaker, and responded in respect.

"what wilt thou have me to do?" — The same response that came from the lis-teners to the speech of the apostle Peter at Pentecost (ch. 2:37). Perhaps Saul had been at Jerusalem at that time, and had heard the people ask this question on that occasion. Now he is caused to repeat it! Later Paul would acknowledge that he was formerly "a blasphemer, and a persecutor, and injurious" (ITim. 1:13) , but he "obtained mercy" because he "did it igno-rantly in unbelief."

"And the Lord said unto him, Arise" — He had remained prostrate on the road outside Damascus (v. 4), and now was required to obey.

"and go into the city" — To continue on his journey to Damascus, but his project had now been completely altered. He was already "near Damascus" (v. 3), a city in the fertile valley of the River Hasbani (the Abana, 2Kgs. 5:12), like a great oasis in a desert of sand.

"and it shall be told thee what thou must do" — The preaching now became a command (cp. Rom. 1:14; ICor. 9:16). Further instructions were given by the Lord Jesus that indicated the purpose that he had with Saul, and the path in which his life should be directed (Acts 26:16-18). Luke here only records the actual proce-dure that Saul was instructed to follow.


VERSE 7"And the men which journeyed with

him" — The first time this company is mentioned. Saul was not only endowed with authority, but accompanied by men to carry out his intentions.

"stood speechless" — They had first fallen to the ground (ch. 26:14) where Saul also remained as the voice from heaven

Saul's ResponseFor a man of such intense deter-

mination, Saul's reaction to the Lord's words appears curious. He offered no argument, did not attempt to enter into debate, remained humbly submissive and malleable. Having fallen to the ground, probably through a combination of awe, rever-ence and fear, in addition to the force-ful impact the vision made upon him — he remained in that submissive position at this time. The Lord's reply to his question — "I am Jesus, whom thou persecutest..." chilled Saul with dread and alarm. It may have been that he could not believe his ears; that he refused to believe. But this was not so. The narrative makes his reac-tion clear. His capitulation was immediate and complete. He resigned all confidence in himself and the cause to which he had been previ-ously devoted. His strong self-will was crushed by the words: "I am Jesus.. ." Rather than exhibit the wrathful fury of a zealous, unre-morseful assassin, Saul meekly responded with trembling timidity and child-like simplicity: "Lord, what wilt thou have me to do?" Saul's life was changed for ever. From this point on, he repudiated all past allegiances and became a willing bond-slave to the Lord Jesus Christ. His conversion reveals an attitude of humble submis-sion, followed by wholehearted com-mitment; a sublime example that should be followed by all who are blessed to discover the Truth. —JU.

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spoke, but the others evidently had arisen after the initial shock, and were now observing the incident, not being specifi-cally involved in what occurred.

The word "stood" is the Gr. eis-tekeisan, which can signify "to be trans-fixed." The Cambridge Bible has "remained fixed," thus "did not move." But they could not comprehend the voice, although they were very aware of the bril-liant light.

This record is remarkably similar to that which is recorded concerning a vision witnessed by Daniel: "I Daniel alone saw the vision, for the men that were with me saw not the vision, but a great quaking fell upon them" (ch. 10:7).

"hearing a voice" — The word is the Gr. phones, in the genitive case, indicating that they heard a noise, but were unable to comprehend the sense, whilst Saul heard the speech clearly and could discern its sig-nificance (v. 7).

This statement seems to contradict the statement of ch. 22:9, that "they heard not the voice of him that spake to me." But the Greek verb here is in the accusative case (as also in ch. 9:4; 26:14; 22:14); they heard the sound, but not the sense.

A similar incident is recorded in Jn. 12:28-30.

"but seeing no man" — Gr. medena, "not even one thing; none; nobody; noth-ing." Implying that Saul did see the man! Verses 17 and 27 confirm this. The accom-panying men saw the light (ch. 22:9) which was "all about them" (ch. 26:13), but did not see the focus of the glory, for the vision of the Lord Jesus was specifically for Saul. He saw the Son of man, and heard the "voice of his mouth " (ch. 22:14).

VERSE 8"And Saul arose" — In a typical res-

urrection, the first stage in his new aware-ness of the Truth, and the reality of the risen Christ.

"from the earth" — This addition seems deliberate, as in v. 4. It emphasises the complete prostration of Saul, in mind and emotion, as well as physically. He had been utterly reduced, and his pride abased

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to the ground as he realised the extent of his former foolishness.

"and when his eyes were opened" —His eyes formerly closed because of the wondrous brilliance of the light (ch. 22:11), were now opened, but the effects of blindness remained; his vision severely damaged. His eyes were opened in a greater sense than physically. He could now perceive that his noble upbringing, his privileged education, brilliant intelligence and matchless performance of the works of Judaism and fanatical zeal for the traditions of the fathers, were all of little conse-quence in view of the remarkable evidence that the man who was crucified was now alive, surrounded by divine light. Thus he could say: "What things were gain to me, those I counted loss for Christ" (Phil. 3:7).

"he saw no man" — Gr. oudena eblepen, "not even one he saw." Lit. "saw nothing" (as in the RV and RSV, etc.). Notice the emphasis is different from that in v. 7, where the word medena is used. He was in a state of total blindness; his only vision of the man was that of his mind and understanding. His physical blindness illustrated his spiritual condition.

"but they led him by the hand" — The leader is now led! The belligerent tyrant of v. 1, who led his ruthless associ-ates on their murderous mission, is ren-dered helpless, and dependent upon his comrades for careful guidance! Compare the case of the mighty Samson, when blinded, he was held by the hand of a young lad in the hour of his death (Jud. 16:26).

"and brought him into Damascus" — Not to accomplish his determined mis-sion (v. 1), but in obedience to the voice of the Lord Jesus (v. 6).

VERSE 9"And he was three days without

sight" — Figuratively re-enacting the death of the Lord Jesus (Mat. 12:40; 26:61; 27:63). The number "3" is symbolic of res-urrection. Saul now experienced three days of typical dying to the flesh, which led to a new life in Christ (ICor. 15:4).

He would have been in thought with

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the Lord during this period, deeply consid-ering all the Scriptures so familiar to him, but now seen in a new light (v. 12; Gal. 1:16), and engaging in deep prayer (Acts 9:11). Like the Ethiopian, he could now perceive the fulness of Isaiah 53, and iden-tify Jesus Christ as "the Son of God" (Acts 8:37). With the appearance of Christ in glory locked in his mind, and nothing else able to enter, "his eye was single and his whole body full of light" (Mat. 6:22). This must have been a tremendous experience for this dedicated man. Beholding the bril-liant glory and righteousness of the Lord, Saul recognised as never before, his own absolute worthlessness, and the foolishness of his obsession. Reduced to nothing, he saw the glory of Yahweh supremely exalted in His Son. Justification was now going to be by faith in God and His right-eousness, and not through the works of the Law in which this prominent Judaiser had made his great boast (Rom. 3:27-28).

"and neither did eat nor drink" — In order to give himself over to complete meditation and prayer. Without eating, drinking or seeing, he was as though dead to the flesh whilst the spirit was renewed within. The "three days" not only changed a character, but ultimately helped to change the lives of a great number in his own and subsequent generations (ch. 17:6).

Ananias Doubts the Divine Mission— vv. 10-16.

The ecclesia in Damascus had been kept informed of Saul's intentions and waits anxiously in trepidation the arrival of this feared tyrant from Jerusalem.

VERSE 10"And there was a certain disciple"

— Evidently prominent in the ecclesia. Hewas "a devout man according to the law,having a good report of all the Jews whichdwelt there..." (ch. 22:12), and thereforewas well-known.

"at Damascus" — A significant state-ment illustrating the guiding hand of Yah-weh in Saul's conversion. It was not at Jerusalem, his holy city of learning and law, that Saul found the Truth, but 200


kilometres away, in the wilderness of Syria, near Damascus, one of the oldest cities of the Gentiles! But this had become

Three Days Without Sight — v. 9A miracle of consequential signifi-

cance resulted from Saul's conversion. However, more than a miracle was needed to complete the process. His mind had been illuminated with the reality that Jesus of Nazareth was indeed the Christ. A flood of mental conviction had numbed him with the realisation that he had been violently opposing God. Now, it was necessary that his mental processes should thor-oughly digest and assimilate the rele-vance of what had occurred. Later he was to write: "Faith comes by hear-ing... the word of God" (Rom. 10:17). He was a man well educated in the Scriptures, yet he had denied the Truth. What now? His unique experience had convinced him that Jesus had risen from the dead and ascended into heaven. During these "three days" — sightless, but with an intensely active mind — his thoughts would have been drawn to Psa. 110:1, a passage to which he would later make repeated refer-ences in his writings. The darkness of his mind was gradually replaced by an intelligent understanding of the Truth as light was transferred from his eyes to his intellect. It would be impossible to contemplate the number of passages of Scripture that would have found lodge-ment in the mind of Saul during these three days. He came to understand that many hundreds of Scriptural references were directly related to identifying Jesus as the promised Saviour and Messiah. His tumult of mind and his anguished thoughts were set at rest. His intense grief and deep sense of humili-ation at having betrayed the God whom he believed he was serving, were over-whelmed by the knowledge that God had granted him light. He could now come humbly to Yahweh "in spirit and in truth." — JU.

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"holy ground" to him now! (compare Exo. 3:5 with the significance given it by Stephen in Acts 7:32-33).

"named Ananias" — The Hebrew is Hananiah (as in Dan. 1:7), meaning "Yah has been Gracious," or "Yah hath Pro-tected." It is an appropriate name, for God was gracious to Ananias, selecting him for an important role in the development of the conversion of Saul; and He had protected him, inasmuch as Ananias was comforted that he would not be in danger from this reputed Judaiser (cp. vv. 13-14).

"and to him said the Lord in a vision" — Gr. horamati, "a spectacle; that which is gazed at." While Saul, blinded and in a state of mental anguish because of the experience undergone, had been brought to the house of Judas (v. 11) the Lord Jesus was already preparing the way for his complete understanding and con-version. Two visions are recorded: one to Ananias to prepare him to meet Saul, and one to Saul to prepare him for Ananias (v. 12). And to further allay Ananias' doubts, he is informed in his vision of that given to Saul (cp. the striking comparison with Acts 10, where separate visions come to Cor-nelius and Peter, preceding their equally significant encounter (ch. 10:4-6, 9-16).

"Ananias. And he said, Behold, I am here, Lord" — A similar spirit of willing service to that seen in the character of Abraham (Gen. 22:1, 1 1 ) and Samuel (ISam. 3:4, 10). Ananias was immediately receptive to the divine will.

VERSE 11"And the Lord said unto him, Arise,

and go into the street which is called Straight" — The only street named in the N.T. The Gr. rhumen indicates a narrow alley or avenue (translated plural "lanes," rhumas, in Lk. 14:21). Such a street still exists in Damascus, running from the East-ern Gate of the city. Therefore it is proba-bly the popular thoroughfare here men-tioned. Although today it is "darkened and covered over, a mile long and as straight as an arrow," some archaeologists suggest that this street in earlier times might have been "a noble thoroughfare, 100 feet wide.

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divided in Roman times by colonnades into three avenues, the central one for foot pas-sages, the side passages for vehicles and horsemen" (Smith's Bible Dictionary). The streets of Damascus were once noted for their wealth and opulence (lKgs. 20:34). If this be so, then it is obvious why it was named in the record, and how it would be well-known to Ananias.

"and inquire in the house of Judas" — Judas signifies "Praise" (Heb. Judah). He was probably an eminent Pharisee or Sadducee, to have received this notorious visitor from Jerusalem. He must have been totally surprised at the evident change in Saul of Tarsus, and doubtless hearkened with astonishment to the account of events on the road outside Damascus.

"for one called Saul, of Tarsus" — Lit. "Saul by name, a Tarsean..." This would have bewildered the devout Ana-nias! What commission had he blandly accepted, for this name was anathema to the disciples (ICor. 16:22). Saul was a cit-izen of "no mean city" (ch. 21:39; 22:3), and therefore the impact of his background would not have been lost on Ananias.

The city of Tarsus lies on the River Cydnus, and is the capital of the Province of Cilicia. It ranked with Alexandria and Athens as a celebrated school of philoso-phy and literature. This is the first mention of Saul's birthplace, and is an important fact, as future references will show (eg., ch. 16:37; 23:34).

"for, behold" — An exclamation to introduce the next astounding statement!

"he prayeth" — This would certainly be unexpected! The infamous Saul of Tar-sus, the proud, belligerent inquisitor and persecutor is now praying! He had, of course, prayed thousands of times after the custom of the Pharisees (Mat. 6:5-6), but it had actually been "with himself (Lk. 18:9-12). Now it was a true, fervent prayer, after the fashion of the publican, who declared, with eyes lowered while he smote upon his breast, "God be merciful to me a sinner" (vv. 13-14).

As far as Saul was concerned, his trou-bled, trembling heart and mind could only find relief in prayer. Man is helpless

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(2Sam. 24:14); the Law weak and ineffec-tive in such circumstances (Heb. 7:19). Only Yahweh's abounding mercy could lift him out of death.

What fervour there must have been in his prayer — after the depth of the Lord's own experiences (Heb. 5:7). Perhaps he thought back upon his former times: the joyful years of youth, in which he had been eminently successful and always profiting above his contemporaries as he revelled in the knowledge and glory and pride of the people of God. Then came a time of anger as a "prophet of Nazareth" grew in favour with the people; a teacher who called the people to go beyond the Law, and to seek for the grace that comes from discipleship. Later the time when the Nazarene was crucified by his fellow-Pharisees and Sadducees. But the most heart-rending thoughts must have been of the recent years in which he had pursued with bitter-ness the righteous, humble and loving believers in the Lord — the fury of the per-secutions, the cruelty and bloodshed, the


bitter inquisitions, the "compelling them to blaspheme"! Now he realised it as a dread-ful record of sin of the most iniquitous type. And there was the face of the serene Stephen, whose wholesome reasoning from the Scriptures he had never really been able to answer. He remembers the stones he picked up to throw! How his spirit would now identify with that of Stephen as he earnestly besought Yahweh to hear the martyr's prayer: "Lord, lay not this sin to their charge."

But out of that prayer, and these cir-cumstances here recorded, great blessings have rested on the Gentiles. We have much to be thankful for, that, at that time, the repentant Saul prayed! And his prayer, like all those of faith, was answered (Jas. 5:16).

VERSE 12"And hath seen in a vision a man

named Ananias" — Saul's vision was expressed in a name! He saw a man bear-ing the name "Yah is Gracious" coming to help him.

"coming in, and putting his hand on him, that he might receive his sight" — The vision presented the principle of redemption, that he might see, not only the truth about the gospel, but also the vital mission to which he was now committed. Such a miracle of true and wholesome sight could only come through the minis-tration of the Master (Lk. 4:18), and by the agency of Ananias.

VERSE 13"Then Ananias answered, Lord, I

have heard by many of this man" —Ananias seems to have assumed the care of the ecclesia at Damascus and to have insti-tuted investigations regarding Saul's acti-vity against believers in Jerusalem. He felt as did Obadiah when told of Elijah's mes-sage to help (lKgs. 18:9-14)!

"how much evil he hath done to thy saints at Jerusalem" — Saul was pre-eminent in the persecution of believers (Gal. 1:13,23).

VERSE 14"And here he hath authority from

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the chief priests" — Authorised by the highest authority in the Jewish community to continue the purge against the Christians in Damascus.

"to bind all" — Obviously the infor-mation had reached Damascus, and the believers must have discussed together the terrible inquisition that faced the commu-nity.

"that call on thy name" — This phrase describes the honoured position of believers. Peter declared that salvation would be granted to those who do so faith-fully (Acts 2:21), quoting Joel 2:32.

VERSE 15"But the Lord said unto him, Go thy

A Chosen Vessel — v. 15The Greek word indicates more

than just such as a cup or a basin — it can also refer to any object which may be used to accomplish a purpose, par-ticularly in relation to communicating or conveying. It is used in Scripture to denote an agent by which God conveys His words to mankind (cp. 2Cor. 4:7; IThes. 4:4. See also Jer. 22:28; 51:34). The expression is literally, "a vessel of election." Paul had been specially selected for the work he was to under-take in the service of Christ, and would be shaped and formed by the Great Pot-ter to fulfil his mission (cp. Jer. 18:2-6). A vessel must have capacity, and is of little value to its possessor unless it contains something of worth. Thus Saul would "empty himself of Self, and of the things related to the evil propensi-ties of the flesh, as his Lord had done before him (Phil. 2:7, RV), and would fill himself only with those things which represent the righteousness and holiness of Yahweh. He would become "the Word made flesh," though not per-fectly as his Master (Rom. 7:16-24). Hence Paul later instructed all who would heed his exhortation: "Be imita-tors of me, just as I also am of Christ" (ICor. 11:1,NASB). — J.U.

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way" — The Lord comforted Ananias as he was required to face this Pharisee from Jerusalem, unaware of the encounter Saul had had with the Lord.

"for he is a chosen vessel unto me"— Being fashioned by the Master Potterthrough the experiences of life, that hemight become a "vessel unto honour"(Rom. 9:20-24; Isa. 45:9).

"to bear my name" — The impor-tance and responsibility of such a high office should be recognised. The Greek bastasai signifies "to bear as a burden" as in 2Cor. 11:28 (see also Gal. 6:2). Paul had a specific divine mission to fulfil as is inti-mated in the next phrase, but such a privi-lege falls upon all who "name the name of Christ" (Mk. 24:5; Acts 15:26; 2Tim. 2:19). It is based upon an understanding of the gospel message (Acts 15:14). His name represents His character and purpose; it is a reflection of the Name of the Father, and thus involves the manifestation of the divine purpose to bring all things under the authority of God (ICor. 15:28).

"before the Gentiles" — Mentioned first, since this was to be Paul's special task— the ingathering of the Gentiles (Gal.2:8; Rom. 11:13; 15:16; Eph. 3:8; I Tim.2:7).

"and kings" — Fulfilled when Paul stood before the Herodian Agrippa (ch. 25:24) and the Roman Caesar (ch. 26:32; 27:24). The preaching of the gospel to the rulers of the first century is typical of that which is yet to be accomplished when the voice of Christ will be presented to the governments and rulers of the nations (cp. Isa. 52:15).

"and the children of Israel" — Paul had a responsibility to his own people, but found a general refusal by Israel to hear (ch. 13:46). The same lack of response was experienced by the Master. (Jn. 9:27).

VERSE 16"For I will shew him" — Christ later

told Paul in Jerusalem of his responsibility to endure suffering in the proclamation of the Truth to a society generally rebellious against God (ch. 22:21; 13:47; 2 1 : 1 1 ; 26:17, 20). The word "shew" is the Gr.

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hupodeixo, and signifies "to exhibit under the eyes; to make known; to forward." So Paul's sufferings for the Truth must have been very clearly revealed to him. Even when well-meaning disciples misunder-stood his commitment, and endeavoured to dissuade him from his purpose (as did the apostle Peter of his Lord: Mat. 16:22), Paul would not be diverted from the course he had taken (cp. ch. 20:23).

"how great things he must suffer for my name's sake" — The suffering was not without purpose, nor prompted by some personal discipline. In submitting to such a course, Paul was to elevate the principles of the Name, demonstrating to others the importance of self-sacrifice. See ICor. 4:9-13;2Cor. 1:8-9; 4:8-12; 6:4-10; 11:23-28). This would represent a remarkable change in his life. Instead of expending his ener-gies in persecuting others, as had been the obsession of Saul of Tarsus, he would now expend his life in suffering for that belief and that cause which he had once perse-cuted unto death!

Saul's Baptism and Commitment to the Work Ahead — vv. 17-22.

With characteristic zeal and energy, once committed in a cause, Saul puts his hand to the plough of faith, and sets about his work of preaching the Truth. He does so with such enthusiasm and power, that many are amazed at the evidence of his conver-sion. It is a wonderful testimony to the power of the Truth in changing men's hearts and minds for the kingdom.

VERSE 17"And Ananias went his way" —

There seem to be no further comments from Ananias (vv. 13-14); he immediately attends to the matter in hand.

"and entered into the house" — That of Judas (v. 11), who evidently was well-known, and therefore Ananias was able to proceed there without difficulty.

"and putting his hands on him" — The apostolic method of conferring a priv-ilege, or investing with authority (ch. 5:12; 6:6; 8:17, etc). In this case, it was not to confer the Holy Spirit, but to perform a


miracle: the restoration of Saul's sight (cp. v. 12).

"said, Brother Saul" — Now, as the miracle restored his eyesight, these words of comfort and fellowship from one of the "hated Christians" must have sounded

Sight Restored — v. 17The word rendered "scales" occurs

nowhere else in the NT. This was indeed a miraculous cure. No mention is made of any substance being applied to the eyes of Saul, nor any form of treatment being administered. Through his conviction that Christ was indeed risen (v. 5), and his deep contemplation of the words of Scripture (v. 9, cp. v. 20), his conversion was complete. He was brought to spiritual birth, even though as of "one born out of due time" (ICor. 15:8). He now understood that if any man be in Christ, he is "β new crea-ture: old things are passed away; behold, all things are become new" (2Cor. 5:17). Saul had been "born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever" (IPet. 1:23). The restoration of Saul's physical sight was symbolic of the opening of his eyes to an understanding of the Truth. "The eyes" of his "under-standing" had been "enlightened," so that he now understood "the hope of his calling" (Eph. 1:18). His baptism followed without delay. Baptism is a public, outward demonstration of an inner conviction. From this time on, fully committed to the cause of Christ, Saul — who was soon to become known as Paul — never deviated. In the last days of his life he was able to write: "I have fought a good fight, I have finished my course, I have kept the faith" (2Tim. 4:7). Paul's life of total devotion to his Lord and Master remains as a moving and encouraging example to all who endeavour to "imi-tate" his faithfulness. —/.U.

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strange to the ears of this once-hostile Pharisee! But he was no longer an enemy of Christ. His acknowledgement of the Truth as it is in Christ, and repentance of his former folly, put him into the privileged position of a "brother." As such, he was aligned with the family of God (Heb. 2:13), and one who performs the will of the Father (Mat. 13:30).

"the Lord, even Jesus" — Both title and name are significant. "Lord" (Gr. kurios) indicates authority and respect. The name "Jesus" means "Yah Saves" and refers to the purpose and mission of the Lord Jesus. Thus both the elevated position (Lord) and the sacrificial mission (Jesus) are combined by Ananias in this introduc-tion to Saul.

"that appeared unto thee in the way as thou earnest" — Ananias shows that he has knowledge of these recent events, and thus provides further confirmation of the miracle Saul has experienced. To have per-sonally seen the risen Christ was an impor-tant credential for apostleship (ch. 1:22; I Cor. 9:1; 15:8).

"hath sent me, that thou mightest receive thy sight, and be filled with the Holy Spirit" — These wonders provided a sign for Ananias as much as for Saul, con-firming that what had been declared in vision was now fulfilled in actual manifes-tation.

VERSE 18"And" — Here add the appeal of Ana-

nias: "And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (ch. 22:14-16).

"immediately" — There was no delay in the work of God to redeem this man who would become His special envoy for the gospel to the Gentiles.

"there fell from his eyes as it had been scales" — Gr. lepides, from lepo, "to peel." It signifies "flakes." J. Strong pro-

Saul journeyed fromJerusalem towards

Damascus a Pharisee.He left the city a Believer.

vides a medical term used by Hippocrates for the disease of the eye. Luke here likens it to that ("as it had been"), but does not actually identify the condition. The bright light from heaven could have caused secre-tions which filmed over Saul's eyes, and perhaps had permanently damaged them (cp. Gal. 4:15; 6:11) as a constant reminder to him of his past spiritual blindness (cp. 2Cor. 12:7-9). His first sight on recovering from blindness was the kind face of Ana-nias (Acts 22:13), the "Graciousness of Yahweh."

"and he received sight forthwith, and arose, and was baptized" — There was no doubting his firm resolve in this matter. He immediately fulfilled the divine command and put himself absolutely in the company of those he came to destroy! What a remarkable contrast; what powerful evidence of the transforming power of the Truth; what a tremendous example to those who see the need for a commitment to the requirements of the Truth.

VERSE 19"And when he had received meat"

— Saul was evidently weakened from his experiences of the past three days, appar-

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Euphrates River

CarchEmish ..Tarsuss

+ Tadmor

+ Damascus

ACTS CHAPTER NINE

ently not having eaten. There was now a need for food. The Greek trophen signifies "nourishment," describing food of any kind.

"he was strengthened" — As the experience of Daniel the prophet in a figu-rative resurrection (Dan. 10:18).

"Then was Saul certain days" — The length is not specified, but the phrase sug-gests a short period (cp. ch. 10:48; 15:36; 16:12; 24:24; 25:13). The Diaglott has "several days," in contrast to the "many days" of v. 23, during which a visit to Ara-bia evidently took place.

"with the disciples which were at Damascus" — A wonderful and encourag-ing time would have been spent as the dis-ciples became familiar with this one-time foe, and found a confirmation of faith in his dramatic conversion.

VERSE 20"And straightway" — There is no

hesitation in Saul's determination to pro-claim his new-found faith. The word eutheos signifies "immediately," as in the Diaglott (see also v. 18, Gal. 1:16). He was well-equipped by his extensive knowledge of the Scriptures, the abundant revelations of God (Gal. 1:12-16), and the anointing of the Spirit (v. 17).

"he preached Christ" — Most texts read "Jesus" (see Diag., CB, Roth.), the name of the Lord's humility, and his divine calling. It signifies Yah Saves, and is sig-nificantly used by Saul to represent the suf-fering Saviour.

"in the synagogues" — What a star-tling revelation to the Jewish community who had been so familiar with the dynamic persecutor of the Christians! To these very assemblies Saul had conveyed letters from the high priest in Jerusalem (v. 2). His preaching would have explained why the persecution against believers should cease.

"that he is the Son of God" — The basis of Saul's exposition was the divine origin and destiny of Jesus of Nazareth. The literal Greek is definite: "he is the Son of the God," a phrase which parallels the declaration of Peter in Mat. 16:16, "Thou art the Christ, the Son of the living God." It


is this claim that was the basis of the devil-ish challenge to the Lord Jesus in the wilderness: '7/thou be the Son of God..." and the same accusation was repeated at his trial: "tell us whether thou be the Christ, the Son of God." But now Saul has realised the truth concerning The Christ, and expresses his conviction to the Jews in Damascus.

Jesus... The Son of God — v. 20It is significant that in Saul's first

public preaching in the name of the risen Christ, he preached "Jesus... the Son of God" (see Roth., Diag., NASB, etc). The name Jesus was used by the apostles in relation to the days of his flesh, and therefore accentuates the nature of Christ; a nature that carried with it the inherent condemnation of all Adam's progeny. But to teach that this "Jesus" was also "the Son of God" was to speak of his divine parentage, and to thereby pointedly draw attention to Yahweh's promise to David (2Sam. 7:14) and other passages of Scripture. During the "three days" he was "with-out sight, and neither did eat nor drink." Saul had focussed his mind upon many passages of Scripture which now, for the first time, made perfect sense to him. How remarkable that, in his very first public preaching, he should so accurately emphasise the two basic doctrines of Scripture: the atonement and God manifestation. In preaching "Jesus... Son of God" he revealed an astonishing comprehension for one so newly converted. This was because he was so well versed in Scripture, and needed only the key to be able to put it all together: Jesus was the promised seed of the woman, descended from fallen human nature; and he was also the Word made flesh, the seed of David and Son of God, a perfect sacrifice to take away the sin of the world. No wonder that "all that heard him were amazed" (v. 21). — J.U.

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VERSE 21"But all that heard him were

amazed" — At the sudden and unexpected change in this formerly fanatic Pharisee. His renowned attitude and zeal, once used to support Judaism, is now revealed in sup-port of the believers in Christ.

"and said; Is not this he that destroyed them" — The word "des-troyed" is the Gr. porthesas, with the meaning of "ravaging, to lay waste, to sack." Hence to make havoc, to devastate. The same word is used in Gal. 1:13, 23.

Clearly, Saul's reputation as a fierce and ruthless persecutor of the disciples had preceded him to Damascus. Not only so, it appears from this verse that his arrival was expected — not to preach Christ, but to destroy the believers!

"which called on this name" — The name is synonymous with the purpose and character of the individual. The Name of

Saul Increased in Strength — v. 22"But Saul kept increasing in

strength... (NASB). As his confidence grew — not in himself but in the power of the Word as he saw the impact it made upon his hearers — so he became increasingly indefatigable, displaying that dedicated energy he was to so wholeheartedly reveal in his devotion to the cause of Christ. His suitability for this labour of love was impressive. He possessed all the scriptural know-ledge which an earnest student of Gamaliel would assimilate. And now that he had actually seen the risen and glorified Christ, his conviction was so intense as to confound his hearers. He presented to them a rational and unans-werable line of reasoning from the Scriptures of truth, adding thereto the evidence of his own eyes. His words and his demeanour would have deeply affected and encouraged the brethren. Such an unwavering and determined zeal for Christ provides a wonderful example for believers in every age. — J.U.

ACTS CHAPTER NINE

the Father was revealed to Moses (Exo. 3:13-14). The "name" of the Lord Jesus Christ is the manifestation of Yahweh to mankind. It is expressive of the righteous-ness of Yahweh he revealed in his sinless life (Acts 2:38; ICor. 1:10), the redemptive work of his sacrifice (Acts 2:21; 4:8-10), his priestly advocacy of his heavenly medi-atorial work (Acts 3:6; Eph. 5:20), and the royal privilege of his future rule (Acts 8:12; Phil. 2:10).

"in Jerusalem" — The centre of Saul's belligerent activity against the Christians, and from which he extended his influence to destroy the believers.

"and came hither for that intent, that he might bring them bound unto the chief priests?" — Caiaphas, Annas, Jonathan, Theophilus, and their associates, are all included in this term (cp. Acts 4:6; 7:1). Apparently Saul was the principal agent to execute the murderous policy of the chief priests against believers.

VERSE 22"But Saul increased the more in

strength" — The Greek word ene-dunamouto can be translated "was strengthened." As he tested the Truth in open debate, he found how powerful it is, and so was confirmed in his conviction. The same word occurs in Phil. 4:13, and is rendered "strong" or "enabled" in Heb. 11:34; Eph. 6:10; Rom. 4:20; I Tim. 1:12; 2Tim. 2:1.

"and confounded the Jews which dwelt at Damascus" — The word "con-founded" is translated in the Diaglott as "perplexed," and can signify "to confute."

Having come to a proper understand-ing of the Scriptures, Saul was able to con-fute the Judaisers in Damascus. It must have been a most frustrating experience for them: they had obviously anticipated that this zealous Pharisee would be foremost in removing the hated Christians, but now found the opposite: his arguments were indisputable!

"proving" — Gr. sumbibazon, "to bring together; to compare." Saul drew attention to the prophecies of the Scrip-tures on the one hand, and the record of the

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ministry of Christ on the other, and joined them together as did Philip in Acts 8:35. But unlike the experience of Philip, there is no record of any response from those in the city of Damascus.

"that this is very Christ" — The Greek has "this is the Christ." The one prophesied by Moses (Deu. 18:18), and anticipated by the prophets (Isa. 9:6).

Saul Escapes to Jerusalem — vv. 23-28.Saul faces the first challenge of his new

role as minister of the gospel of Christ. He feels the wrath of the inhabitants of Dam-ascus, as his Lord felt that of the people in Jerusalem — as he might well remember. But he finds refuge in the asso-ciation of his brethren.

VERSE 23"And after that many days were ful-

filled" — During this period of three years Saul went to Arabia (Gal. 1:16-18) for meditation and to be confirmed in his understanding of the Truth. He probably received specific instructions at the Mount of God (as did Moses before him), such as is indicated in ICor. 11:23. How long he was in Sinai is not recorded, but fortified and emboldened he returned to Damascus to preach — only to be again humiliated and humbled.

"the Jews took counsel to kill him" — Saul now experienced the antagonism that he and his fellows had earlier demon-strated against the Lord Jesus. About three years were occupied in his stay in Sinai and return to Damascus before he was forced out of the city — about the same period of time as the ministry of the Lord in Judea. He had preached "boldly" in Damascus (Acts 9:27), and thereby antagonised the Jews. He now experienced what the leaders of Jewry had done to the Lord (Mat. 26:4; Jn. 11:53; 18:14).

VERSE 24"But their laying await" — Gr. epi-

boule, "to plot" (RV, Diag., Roth). This was to become a common experience in his ministry (2Cor. 11:26; Acts 19:23-31; 25:3).


"was known of Saul" — Evidently the actions of the Jews were conveyed to him, from friends.

"And they watched the gates day and night to kill him" — Evidently to pre-vent his escape, in which case he must have been hiding in Damascus, or they had learned of his intention to visit Jerusalem (Gal. 1:18), and endeavoured to prevent it.

VERSE 25"Then the disciples took him by

night" — In order to avoid being con-fronted by the murderous Jews.

"and let him down by the wall in a basket" — The word "by" is the Greek dia, "through." His escape was through a window (2Cor. 11:32-33). Similar escapes are recorded of the spies from Jericho (Josh. 2:15) and of David (I Sam. 19:12).

VERSE 26"And when Saul was come to

Jerusalem" — His purpose was to make contact with the apostle Peter (Gal. 1:18), about three years after his conversion, in order to establish his association with the apostles and to further his commission as "apostle to the Gentiles" to which he had been appointed (Rom. 11:13).

"he assayed" — Gr. epeirazen, "to try; endeavour." The Diaglott has "attempted." He faced two difficulties: the antagonism of the Judaisers in Jerusalem, and the acute anxiety of the disciples who were suspi-cious of his alleged conversion.

"to join himself to the disciples" — He sought the friendship and fellowship of those in Jerusalem.

"but they were all afraid of him" — Because of his former unrelenting violent opposition to the company of believers.

"and believed not that he was a dis-ciple" — The second concern of the believers was Saul's claim to follow that which he formerly so bitterly and violently rejected. Yet the apostles themselves had previously manifested such "unbelief concerning the resurrection of the Lord Jesus (Mk. 16:11, 13-14), but then their doubts were resolved in the clear evidence that the Master had risen from the grave.

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They were now to have similar doubts removed as far as Saul was concerned.

VERSE 27"But Barnabas took him" — For

background notes on Barnabas, see ch. 4:36. The word "took" is the Gr. epi-labomenos, which signifies "to seize by the hand; to take hold upon." It indicates a need to vigorously urge Saul to meet the apostles.

"and brought him to the apostles" — The word "apostles" is from apostello, "one sent," and is frequently used of those dispatched on official business (ch. 10:36; 11:22; 15:27, etc). Of the "twelve" Saul only saw Peter, staying with him fifteen days (Gal. 1:18), and James, the Lord's brother (v. 19). Perhaps the other apostles were absent from Jerusalem at the time.

"and declared unto them" — This seems to indicate a gathering of the leading brethren. Perhaps these were appointed in an official capacity to represent the other apostles. Saul advanced three amazing tes-timonies to confirm his appointment by Christ as a minister of the Truth.

"how he had seen the Lord in the way" — The first declaration. This experi-ence qualified him for apostleship (cp. 1:3; ICor. 9:1), although it seems most likely that Saul had witnessed the crucifixion as an unbeliever and opponent.

"and that he had spoken to him" — The second declaration. Not only did the Lord appear to Saul, but also had dis-coursed with him, thereby confirming his calling to the service of the Truth.

"and how he had preached boldly at Damascus in the name of Jesus" — Thus Saul had positively responded to the invita-tion of the Master. He drew the attention of the hearers to his activity for the Truth in Damascus. His "bold preaching" had caused the violent antagonism of the Jews, and evidenced his faithfulness to the call-ing.

VERSE 28"And he was with them" — For fif-

teen days (Gal. 1:18)."coming in and going out at Jerusa-

ACTS CHAPTER NINE

lem" — He received the right hand of fel-lowship (cp. ch. 1 : 2 1 ) in association with the gatherings of the ecclesia.

Saul is Forced to Retire to Tarsus — vv. 29-31.

Saul\s forthright preaching brings him into great danger, and causes suffering to come upon the ecclesia in Jerusalem. For a time he removes to his hometown, and a brief period of peace is enjoyed by the believers.

VERSE 29"And he spake boldly in the name of

the Lord Jesus" — Saul's zealous and courageous character now causes him to equally defend and preach what he previ-ously destroyed (v. 1). He travelled exten-sively in this mission, and later stated that he fearlessly proclaimed the gospel "unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles..." (ch. 26:20).

"and disputed against the Grecians" — The Diaglott has "the Hellenists." This group of Greek-speaking Jews had already influenced the brotherhood causing consid-erable distress (see notes on ch. 6:1). They were men at whose instigation Stephen had been murdered (ch. 6:9). There can be little doubt that they had been aroused and pro-voked by Saul to enter into violent dispute with Stephen concerning the Truth. Now, Saul, who had fully sanctioned the cold-blooded killing of Stephen, finds himself exposed to the same persecution he had engendered against the martyr, and is required to take a faithful stand against these political opportunists.

The same Greek word rendered "dis-puted" in ch. 6:9 is also used here. The word is found nowhere else in the book of Acts. This provided a pointed connection between the two incidents: the Greek-speaking Jews had "disputed" with Stephen; now, an enlightened and deter-mined Saul resolutely "disputes" with them. How exquisite are the ways of Provi-dence.

"but they went about to slay him" — Already the Jews of Damascus had taken

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Tarsus

■ ■ i . ■ - ' - —~-

w * , ■ • ■ ■ 1

1 "*""*_ ^ «

1

counsel to kill Saul (v. 23), and now the Hellenists of Jerusalem added to his persecution. In these circumstances Saul ex-perienced personally what he had once levelled against the believers (v. 1), and thereby learned what it means to be "crucified with Christ" (Gal. 2:20; 3:1; 6:14).

VERSE 30"Which when the brethren knew"

— Perhaps they heard not only the circumstances of antagonism facing the courageous new convert to the faith, but also of a vision he received in the temple whilst praying, and instructing him to flee, for his mission was to the Gentiles abroad (see ch. 22:17-21). In that vision, Saul acknowledged in prayer his own involvement in Stephen's execution, and obviously saw his present experiences as significant in relation to the continuing hostility that was increasing against the disciples of Christ.

"they brought him down to Cae-sarea" — In response to the divine vision in the temple (ch. 22:17-21) and also for the reasons later recorded in Gal. 1:22-23, that "he which persecuted us in times past now preacheth the faith which once he destroyed."

Caesarea was a port on the eastern coast of the Mediterranean, from which Saul could take ship to his destination. This Roman military city figures prominently in the life of the apostle Paul. Construction of Caesarea was an ambitious project under-taken about BC21 by Herod the Great in honour of the first ruler of the Roman Empire, Caesar Augustus, after whom it was named (see notes, ch. 8:40). The apos-tle Paul later revisited Caesarea where the prophet Agabus foretold of his impending arrest (see ch. 21:1-13). Significantly, this city was later associated with the trials and persecutions by Jew and Gentile against the apostle.

"and sent him forth to Tarsus" — Saul's native city (ch. 9:11; 21:39) on the southern Mediterranean coast of Asia

Minor. He reached the city travelling through Syria and Cilicia (Gal. 1:21), so that he probably landed at Seleucia, the port at Antioch, and then went by land to Tarsus in Cilicia. This route avoided the dangerous coast road leading northward.

Tarsus had the status of a free city (Acts 21:39), and in the time of Saul was one of the leading intellectual and religious centres of the Roman Empire, and the home of a number of philosophical acade-mies, which the ancient geographer Strabo likened to the institutions of Athens in Greece and Alexandria in Egypt.

Strangely, there is no mention of Tar-sus in the NT except as the birthplace of Paul, and there is no indication of the cir-cumstances under which Christianity reached the city. Some think that Paul's comment in Gal. 1:21 indicates that he visited the city at some time during the sev-enteen years that followed his conversion. If so, it is probable that, like the Master, Paul found "a prophet hath no honour in his own country" (Jn. 4:44), and therefore had no success worth reporting of in Tar-sus.

VERSE 31"Then had the ecclesias rest" — Gr.

eirenen, which signifies "peace." A mea-sure of comparative peace ensued, a sharp contrast to the years of terrible affliction occasioned when the belligerent Pharisee, Saul, continued to "breathe out threaten-ings and slaughter." The remarkable hand

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of Providence turned the distress of the believers into a measure of calm.

At this time the emperor Caligula pro-claimed his intention to put a statue of him-self in the Most Holy place of the temple, and the attention of the Judaisers against the believers would have been temporarily diverted by this outrageous sacrilege. Caligula (Gaius) had succeeded Tiberius on his death in March AD37, and ordered Petronius, Legate of Syria, to execute his demands with force. Many religious Jews travelled to Phoenicia to demonstrate before Petronius and appealed to him to desist. In turn, he appealed to Rome — but in vain. In fact, his own execution was demanded. But death claimed Caligula in January AD41, when he was slain by Cas-sius Chaerea, and Claudius reigned in his stead.

"throughout all Judaea and Galilee and Samaria" — The three areas where disciples were established.

"and were edified" — Gr. oikodomou-mene, to build up as in a house; to con-struct. The ecclesias had been strengthened by the experience of tribulation, and now were built up as they joined together in the study of the Word unhindered by the adver-

The Parable of Redemption in the Work of the Apostle Peter

— vv. 32 to 44. "And it came to pass, as Peter

[representing the Lord Jesus Christ] passed throughout all quarters [the spirit of Christ manifested throughout the ages], he came down also to the saints [the voice of salvation] which dwelt at Lydda [sig. "Travail," the experience of mortality with which the Lord identified in his nature].

"And there he found a certain man named Aeneas [sig. "Praise," and thus representing those of faith] which had kept his bed eight years [representing the Abrahamic covenant of circumcision], and was sick of the palsy [thus paralysed: affected by a condition and awaiting redemption,

— G Maier.

ACTS CHAPTER NINE

saries. This could have been assisted by the remarkable and unexpected conversion of Saul, as the brethren perceived the hand of Providence therein (Gal. 1:22-24).

"and walking in the fear of the Lord" — Instead of in the fear of Saul the Pharisee! (v. 1). The word "fear" is the Gr. phobo, which has the idea of awe or to frighten. They acted with regard to the wis-dom of Yahweh, so as not to offend His righteousness in their principles and poli-cies. The ecclesia enjoyed complete har-mony with the brethren and sisters in the beliefs and standards of conduct they held.

"and in the comfort of the Holy Spirit, were multiplied" — The "Holy Spirit" represents the power and influence of the Truth upheld and applied (cp. Jn. 4:24; 14:17; 15:26; 16:13). Whilst the brethren were united in this objective, the Truth was a "comfort" to them, and repre-sented the basis by which the ecclesia was increased.

The Apostle Peter Confirms His Authority With a Miracle — vv. 32-35.

Saul now disappears from the record, until chapter 11:25. Meanwhile the work of Peter is highlighted as he lays the founda-tion for the extension of the gospel to a Gentile centurion.

VERSE 32"And it came to pass" — The record

now introduces a new section, to consider the work of the apostle Peter, and the con-version of Cornelius the Roman centurion.

"as Peter passed throughout all quarters" — Before leaving on this jour-ney he had given hospitality and company to Saul for fifteen days (Gal. 1:18). Now he sets out to visit the brethren throughout the area of Judea and Luke traces the events in Peter's life that led to the door of the Truth being opened to the Gentiles, a work that the apostle Paul would continue.

"he came down also to the saints which dwelt at Lydda" — Known today as Lod, about 20 kilometres (15 miles) southwest of Joppa (I Chr. 8:12). The name signifies Travail.

VERSE 33"And there he found a certain man"

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— This phrase always introduces a notable person, or incident.

"named Aeneas" — A Grecian name, signifying Praise. But he was in a physical condition that gave him little opportunity to rejoice!

"which had kept his bed" — So weakened that he had to remain bedridden, unable to rise, for eight years. The Diaglott has "lain on;" Rotherham: "prostrate upon."

"eight years" — The period is signifi-cant of the whole period of mortality, for it will be in the eighth millennium that the weakness and diseased condition of human nature will be completely healed through the divine power of redemption.

"and was sick of the palsy" — The whole phrase in the Greek is literally: "who was and has been paralysed." The word in this text is paralelemenos, from paraluo, and means "to loosen beside," thus to be weakened; to lack control. It is thus figura-tive of human nature, which, of itself, has no strength to accomplish the divine pur-pose. Palsy is a disease of the brain, affect-ing the spinal cord or particular nerves, and is often induced by extreme intemperance.

Rotherham has "was paralysed." Peter had previously seen this condition treated by the Master (Lk. 5:18-26), as the basis of forgiven sins. In both cases, the Word pro-duced a cure — demonstrating the power of God in Christ and his apostle, the ability to heal the sins of the nation, for the nation's "brain" was spiritually diseased, resulting in paralysis of the nerves. Only faith in Christ and the power of the Truth, could restore it.

VERSE 34"And Peter said unto him" — The

voice of divine authority, as Peter seized the opportunity to manifest the power of healing.

"Aeneas, Jesus Christ maketh thee whole" — Peter confessed the name of Christ as the author of healing. The word "whole" in Greek is iatai, with the idea of curing; repairing. Wholeness comes from faith in and application of divine wisdom in life. Thus the wise man declared: "Fear


God, and keep His commandments, for this is the whole man" ( l i t . Hebrew, Ecc. 12:13).

"arise, and make thy bed" — There had to be a measure of faith by Aeneas, and a conviction that the teaching of Peter would accomplish his healing. To "make his bed" was, in effect, a practical and pub-lic confession that the healing was totally effective, demonstrated in the way in which Aeneas was able to utilise his limbs (cp. Lk. 5:24-25).

"And he arose immediately" — In a sense, he represented the principle of bap-tism, and arose to a "newness of life."

VERSE 35"And all that dwelt at Lydda and

Saron" — Saron refers to the area of the Sharon plain, the very fertile valley in which Lod is located (cp. Isa. 35:2; 65:10).

"saw him" — He had obviously announced the miraculous cure boldly and publicly to the whole district. It was a most effective gospel proclamation activity!

"and turned to the Lord" — The evi-dence was overwhelming. There could be

Jesus Christ Maketh Thee Whole — v.34

As was the case when the cripple at the temple gate had been cured (ch. 3:6) the apostle would take no power or glory to himself, but humbly made it clear that he was simply the instrument by which the miracle was performed. The Spirit is the healer. "The flesh prof-iteth nothing" (Jn. 6:63). In his pride, man delights to be honoured and praised, and to feel self-assured. In all the daily affairs of life, how easy it is to fall into the snare of self-delusion, believing that we are managing our affairs quite well and very comfortably. However, we must recognise our weak-ness and inadequacy, and our total dependence upon the grace and good-ness of Yahweh, being ever ready to glorify God, and say: "This is the work of God!" (Jn. 6:29). — J.U.

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no doubt as to the power of the Truth, and this constituted irrefutable witness for others.

The Miracle of Resurrection — w. 35-43.

We are taken to the ecclesia at Joppa, the city from whence Jonah endeavoured to escape his responsibilities. Here, a faithful and diligent sister, Tabitha, suffers the trauma of illness, concluding in death. Her circumstances are added to those of Aeneas, and show that the power of God could not only heal the sick, but also raise the dead. Figuratively, the healing of spir-itual sickness is seen in the act of baptism, whilst that of restoring the dead will be ful-filled in the wonder of immortality. Thus as the former miracle represents the first advent, so the second depicts the Lord's second coming.

VERSE 36"Now there was at Joppa" — Today

known as Jaffa, this town is found on the eastern Mediterranean seacoast. A Jewish seaside town in the tribe of Dan, Joppa is about 65 kms southwest of Jerusalem. Its name signifies Beauty, and it was from this port that Jonah attempted to flee to Tarshish in order to avoid his responsibili-ties to witness to the Gentiles (Jonah 1:3).

"a certain disciple" — Gr. mathetria, a female pupil. Aeneas was "a certain man" (v. 33) known in the community for his continuous illness; Tabitha was "a certain disciple," evidently outstanding in her activities on behalf of others, and therefore well-known in the community of the believers.

"named Tabitha" — An Aramaic name, signifying Gazelle, an animal of beauty, speed and shyness. Tabitha mani-fested all that, with a character of beauty, swift and skilful in diligent labour for others, and without being self-opinionated.

"which by interpretation is called Dorcas" — Luke adds the Greek equiva-lent by explanation, as he was writing for a Gentile (Acts 1:1). It is a word commonly used by Greeks as a term of feminine endearment.

"this woman was full of good works

ACTS CHAPTER NINE

and almsdeeds which she did" — Sheprovided an example of willing and devoted service to others. Since sisters are not called to public teaching and organisa-tion of the community of believers, they find an appropriate and special outworking of their abilities in providing for the care and comfort of their associates (see Tit. 2:4-5; Pro. 31:12-22). In this a great work is accomplished, and an example of servi-tude, after the manner of our Lord, is revealed (cp. Jn. 13:14-15).

VERSE 37"And it came to pass in those days"

— This statement suggests that the death ofTabitha was designed by God as an exhortation to faithfulness and a prophecy ofultimate restoration of the Bride of Christout of death.

"that she was sick, and died" — First afflicted by illness, she then suffered its consequences in death.

"whom when they had washed" — Gr. louo, washed and prepared for burial.

"they laid her in an upper chamber"— It being out of the way of the generalactivity in the house. It was in such a roomin the third storey that Eutychus later fellasleep, and plunged to his death. Peter wasto restore Tabitha; Paul would do the samefor Eutychus. It was also in an "upperroom" that the parable of resurrection hadbeen given by the Lord Jesus (Mk. 14:15).

VERSE 38"And forasmuch as Lydda was nigh

to Joppa, and the disciples had heard that Peter was there" — In the vicinity.

"they sent unto him two men, desir-ing him that he would not delay to come to them" — Peter was sought as the vehicle for divine blessing, or to comfort and sustain them in their affliction. Proba-bly this was felt appropriate due to his pre-vious healing (ch. 3:6; 8:14). See ICor. 14:3; 2Cor. 1:4; 2Thes.2:17; IThes. 4:18.

VERSE 39"Then Peter arose and went with

them. When he was come, they brought him into the upper chamber: and all the

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ACTS CHAPTER NINE

widows stood by him weeping" —Notwithstanding her good deeds for others, they had not been able to prevent the onset of death.

The weeping widows were similarly heard as the Lord Jesus walked towards Golgotha and death (Lk. 23:27-28). The weeping that is associated with death will no longer be heard when the Lord Jesus heals the disease of mortality (Rev. 7:17; 21:4).

"and shewing" — The verb epidei-knumenai is in the middle voice, suggest-ing that the garments had been made for them. Rotherham and the Diaglott have "tunics and mantles."

"the coats and garments which Dor-cas made" — They had all benefited by her kindness, and each would naturally dwell on the assistance which Tabitha had shown to them.

"while she was with them" — She took the opportunity to serve others while she could. Thus she was aware that activity for the Truth is limited. This was urged by the Lord who, concerning his own work, declared: "I must work the works of Him that sent me, while it is day: the night cometh, when no man can work" (Jn. 9:4).

VERSE 40"But Peter put them all forth" —

Recalling the action of the Lord in the case of the ruler's daughter (Mat. 9:25). He sought privacy for more earnest prayer and concentrated thoughts needful to perform such an important work. It was essentially the work of God — a principle set forth by the Lord at the grave of Lazarus (see Jn. 11:41-42).

"and kneeled down" — In humility and as an act of respect to the Great Creator of heaven and earth, to whom he turned at this time of need.

"and prayed" — To acknowledge the saving


work of God, and to seek the divine bless-ing.

"and turning him to the body said, Tabitha, arise" — The Lord used similar words to the ruler's daughter in Mark 5:41. This was to be the first resurrection per-formed by the apostles, and stands as a type of the ultimate raising of the Bride of Christ to life and immortality as the Second Eve (cp. Gen. 2:21-22).

"And she opened her eyes: and when she saw Peter, she sat up" — Notice the process: first breathing, then seeing, sit-ting, being lifted up (v. 41), and being pre-sented to others. This procedure is indica-tive of the resurrection of the saints (1Cor. 15:42), and the national revival of Israel (Eze. 37:5-9). This was similarly the expe-rience of Daniel (Dan. 10:10-19).

VERSE 41"And he gave her his hand, and

lifted her up, and when he had called the saints and widows, presented her alive"— What a dramatic moment! The weeping is turned into joy! Compare Psa. 30:5. This will be the result of Elijah's work with Israel (lKgs. 17:23).

VERSE 42"And it was known throughout all

Joppa" — Such an amazing miracle could

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THE CHRISTADELPHIAN EXPOSITOR ACTS CHAPTER NINE

hardly fail to became the topic of conver- many days in Joppa" — No doubtsation in every household. It will be so at because of the joy of the disciples in thatthe coming of the Lord, and the miraculous place consequent upon the restoration ofturning of deserts into fertile land, and the Tabitha to the community,bringing of mankind back to unity with "with one Simon" — Perhaps he wastheir Creator (Isa. 19:21; Jer. 31:34). Paul one of those sent to Peter (v. 38). His namedeclared " they shall not teach every man signifies Hearing, the same name inhis neighbour, and every man his brother, Hebrew as that of the apostle! In fact,saying, Know the Lord: for all shall know "Simon" was the name selected by theme, from the least to the greatest" (Heb. Master as he addressed Peter concerning8:11). his commission in John 21:15-17. Peter

"and many believed in the Lord" — was now about to be turned about inCompare Jn. 20:31; Heb. 2:4. another direction, to recognise that "what

God has cleansed, that call not thou com-VERSE 43 mon, or defiled" (Acts 10:15).

"And it came to pass, that he tarried "a tanner" — This is a most remark-

Simon the Tanner — ch. 9:43The Jews despised those who were involved in this trade. The probability of

"defilement" was virtually assured, with the handling of both clean and unclean animal carcases. Yet, here is a peculiar situation; for Peter "tarried many days" in Joppa, staying in the home of "Simon the tanner." This appears to be recorded by Luke as a special sign to his readers; a foretaste of what is to follow in the next section of his narrative. It seems he is telling his readers that already, among the apostles and doubtless some of the disciples, there was a lessening of ingrained prejudices which were based upon a mechanical, Judaistic interpretation of the Law. Peter's willingness to abide in the residence of such a man as Simon was a form of preparation for his summons to "visit the Gentiles" — Cornelius and his household — upon comprehending that "what God hath cleansed, call not thou common" (ch. 10:15).

Cornelius: A Devout Man — Acts 10The reader is now introduced to a man of exceptional spiritual and moral qualities,

though, as yet, not a member of the Household of Faith. Whilst it is believed by some that he was a proselyte to the Jewish faith, chs. 10:28 and 11:3 indicate that this may not have been the case. It is difficult to apply the words in these verses to one who had been proselyted. Rather, he believed in Israel's God, and therefore "feared God" and "prayed to God alway." Whilst a worshipper of the one true God, he appears to have avoided involvement in the ritualistic formalism practised by the "politically correct" Jews of his day. Being "devout" in his worship, he was more concerned with the honour and glory of Yahweh than with pleasing men. He was a "centurion." This was not a distinguished office, and it is likely that his income would have been modest; yet he "gave much alms to the people." This reveals a humble spirit of generosity and self-sacrifice that is praiseworthy. Luke states that he "feared God with all his house " — a brief statement that speaks volumes. It reveals the character and atmosphere of his household. He had not only instructed his wife and family, and perhaps servants, in the things of the Word, but required a standard of discipline and practice from them that is often lacking in the homes of believers in these present times. Though as yet unbaptised, the disposition of Cornelius provides a compelling example of deferential and humble submission to the basic principles of divine worship — an example worthy of emulation by believers in every age. —/.U.

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able description of one under the Law. To standing of the divine Will, particularly inthe Jews the art of tanning, though very view of the events recorded in Acts 10.necessary, was a malodorous task, and one Peter was drawn to Joppa (the city fromthat was regarded as defiling by many who which Jonah fled from his mission ofrecognised certain animals as unclean preaching to the Gentiles); first to resurrectaccording to the Law of Moses. Under Tabitha from death, then to stay at theJudaism, tanners had to live outside the home of a tanner. This was considered bycity, often near water, essential to the the Jews a defiling environment — but hadprocess. the effect of breaking down Peter's preju-

However, God overshadowed the cir- dices against the Gentiles, and preparingcumstances of Peter, to perfect his under- him for the conversion of Cornelius.

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