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E. He Visits Jerusalem, From Which City Also He Withdraws, In Consequence Of The Plots Of The Jews
Act_9:27-28. a. But Barnabas took him.—It is probable that Saul and Barnabas had been previously acquainted; such may have been the more easily the case, as both were Hellenists, and many points of contact existed between Barnabas, a native of Cyprus (Act_4:36), and Saul, a native of Cilicia [ch. Act_21:39], which was not far distant. [“Cyprus is within a few hours’ sail from Cilicia.” (Conyb. and H. Life of Paul. I. 113.)—Tr.]. Barnabas took Saul ( ἐðéëáâüìåíïò , not in the sense of took him to himself, but, graphically, took him by the hand). [Comp. Act_17:19, and especially Act_23:19, ôῆò ÷åéñὸò ; áὐôὸí is governed by ἤãáãå , as in the analogous cases, Act_16:19; Act_18:17; Luk_14:4, as ἐðéëáìâÜíåóèáé is always connected with the Gen. (Meyer).—Tr.]. He conducted Saul to the apostles, and related to these the circumstances that had occurred both at the time of the appearance of Jesus, by which Saul was converted, and also subsequently, during the Christian labors of the latter at Damascus ( ôῶò — åé ̇͂ äå , êáὶ ðῶò — ἐðáῤῥçóéÜóáôï ) [“not merely that, but how, i. e., in what manner, etc.” (Alex.)—Tr.]. Barnabas does not seem so much; to have imparted new information, as rather to have communicated with authority and precision, as a trustworthy voucher, certain facts to the apostles, of which they had previously derived their knowledge only from remote sources.
b. Brought him to the apostles.—Paul himself states, Gal_1:18-19, that his visit to Jerusalem referred to Peter, and that he had, on that occasion, seen no other apostle except James, the Lord’s brother. Now when Luke says: ἤãáãåðñὸò ôïὺò ἀðïôüëïõò , his language does not necessarily express the whole number of the Twelve, and it is unjust to assert (Zeller) that Act_9:27-28 contradict Gal_1:18-19. Still, we cannot conceal it from ourselves, that Luke does not here seem to possess a full knowledge of all the details. [But the fact which he states, fully agrees with Paul’s remark that he had seen two apostles (plur.); his language can as little suggest a doubt of the fulness of his knowledge, as the same general mode of expression, when adopted by Paul (who says, Act_13:40 that a certain passage occurs in the prophets, using the plural number), would imply a want of precise knowledge on his part. So, too, Luke’s omission here of all mention of the trance reported by him, Act_22:17, and noticed in the following note on Act_9:30, is no indication that he was unacquainted with it.—Tr.]
Act_9:29. And disputed against the Grecians [Hellenists.].—[For this word see above, Act_6:1, b. Exeg., and note 6, appended to the text of the present chapter, Act_9:29.—Tr.]. Saul very naturally directed his attention at first to those Jews who were, on account of their birth in heathen countries, more nearly allied to him, as it were, than others, since he himself, as a native of Tarsus [the capital of Cilicia, in Asia Minor], was also a Hellenist. He spoke with these men ( ἐëÜëåé ), but as they would not receive the witness which he bore concerning Jesus, their discourse at once became a debate or controversy ( óõæçôåῖí , Act_6:9). The result was, that a feeling of hatred was engendered in the Jews, which speedily prompted them to devise plans for murdering him.
Act_9:30. They brought him down to Cesarea.—The Christians are termed brethren ( Üäåëöïß ), for they had now conceived a warm affection for Saul, whom they had at first met with reserve and fear. It appears from the narrative before us, that they ascertained that Saul’s life was threatened, and were hence induced to aid him in withdrawing from the city. Paul himself relates to the Jews, Act_22:17-21, that when he was in the temple, Jesus appeared to him in a trance, and commanded him to “get quickly out of Jerusalem,” as his testimony concerning Jesus would not be willingly received. Both accounts perfectly agree, for the fact that the Jews in Jerusalem were contriving plans for murdering Saul, furnished indubitable evidence that they would not receive his testimony. We may, besides, easily conceive that Saul would not have determined to leave the city in consequence of the information which the brethren imparted to him, but that he did not hesitate a moment to withdraw, after the command which the Lord gave him in a vision.—Paul says in Gal_1:21, that he went from Jerusalem to the regions of Syria and Cilicia. This statement precisely agrees with the passage before us, which names Tarsus, the capital of Cilicia, as the point which he intended to reach. He is more precise in his statements than Luke, only in adding that his route conducted him through Syria. [The Cesarea here mentioned is not Cesarea Philippi, Mat_16:13, etc., near the sources of the Jordan, but Cesarea Stratonis, a seaport on the Mediterranean, mentioned above, Act_8:40.—Tr.]. Hence Paul did not at once proceed by sea from Cesarea to Tarsus, as the present narrative would allow us to conjecture, but either travelled entirely by land, along the coast, after leaving Cesarea, passing through Phenicia and Syria (Meyer), or took ship at Cesarea, the capital, but landed at Tyre, Sidon, or some other city on the coast, for which the vessel chanced to be bound, and from that point traversed Syria by land. The latter supposition is the more probable, as the Christians accompanied him as far as Cesarea; this circumstance indicates that he continued his journey by water, after reaching that city, for if he had proceeded further by land, the nearest road would have conducted him through Samaria, Galilee, etc.—At this point we lose sight of Saul; he reappears in Act_11:25. The preceding facts lead us to assume that when he reached his home, he did not fail to proclaim the tidings concerning Jesus Christ. [Possibly, (according to Conyb. and H. Life of Paul, I. 114), the conversion of his “kinsmen” (Rom_16:7; Rom_16:11; Rom_16:21), and, specially, of his sister, the mother of the nephew mentioned in Act_23:16, may be assigned to this last visit which Paul appears to have made to the home of his youth.—Tr.]
2. The discussions of Saul and the Hellenists in Jerusalem vividly remind us of those which Stephen had previously held with the same class of people [Act_6:9 ff.]; the latter had likewise assumed a controversial character. It is, besides, remarkable, that the same man who had entertained such hostile sentiments with respect to Stephen, and had heartily rejoiced when he witnessed his execution (Act_8:1), should now walk in the footsteps of the latter, and assume the same functions which had previously been assigned to Stephen. Christ is a King who enlarges and governs his kingdom in a wonderful manner.
Act_9:21. But all that heard him were amazed.—The amazement created by the conversion of Saul: I. It exercised a salutary influence on the converted man himself, by humbling him, since it reminded him of his former evil course. So, too, the new convert must always expect to be regarded not only with hatred and scorn by his former associates in sin, but also with doubt and distrust by his new brethren in the faith. But it, H. Furnished, at the same time, most honorable testimony to the wonderful power of the Lord. He turns the hearts of men as the rivers of water [Pro_21:1], and the reality of his works of grace is not affected either by the doubts of a weak faith, or the mockery of unbelief, while the wolf is found dwelling in peace with the lamb, and the leopard with the kid, etc. [Isa_11:6].
Act_9:22. But Saul increased the more in strength.—“Whosoever hath, to him shall be given, and he shall have more abundance.” [Mat_13:12].—Our growth in the new life is the best refutation of those who doubt the sincerity of our conversion.—And confounded the Jews.—He now contends, not with carnal, but with spiritual weapons.—The opponents of Christianity are not successfully repelled by ingenuity and learning alone; we need, besides, a knowledge, derived from experience, of the salvation wrought by Christ, so that we can say with Paul: “Christ liveth in me.” [Gal_2:20]. (From Ap. Past.)—Proving that this is very Christ.—The Holy Ghost directed Paul in the choice of the most appropriate themes—those that were most of all needed at that time, and at all times, namely, that Jesus is the Son of God, (Act_9:20), and that Jesus is the Christ, (Act_9:22), (Ap. Past.).
Act_9:23. And after that many days were fulfilled.—God has appointed certain times, years, places and circumstances, for each of his servants, in which he is to learn, to experience, and to perform certain things. Happy is he who rightly discerns his appointed task, and faithfully redeems the time. The ἡìÝñáé ἱêáíáὶ at length come to an end. (Ap. Past.).—The Jews took counsel to kill him.—Already are the Lord’s words fulfilled, that Saul must suffer many things for His name’s sake [Act_9:16]. Hatred and persecution are among the signs of true conversion.
Act_9:24. But their laying wait was known of Saul.—He had previously united with the Jews in their evil counsel to slay the disciples of Jesus. Hence, when God caused him to be informed that the Jews were now seeking his own life, he must have been conscious alike of a feeling of shame, and of a feeling of blessedness. (Ap. Past.).—They watched the gates day and night.—The enemies watch day and night for the purpose of killing the servant of the Lord, but the faithful Keeper of Israel also neither slumbers nor sleeps [Psa_121:4-5], and He guards the life of his servant with even greater vigilance. King Aretas had placed his men at the disposal of the enemies of Christ, but the King of heaven and earth gave his angels charge over his elect, that not a hair of his head should be touched. (Prom Leonh. and Sp.).
Act_9:25.—Let him down … in a basket.—Saul, in whose case the Lord had already performed such great miracles, nevertheless does not reject the simple means of a basket which his brethren offered for the purpose of effecting his escape. We are not permitted to expect extraordinary aid from God, when ordinary means can be employed. (Ap. Past.).
Act_9:26. And when Saul was come to Jerusalem.—We learn from Gal_1:17-18, that he had previously withdrawn to Arabia, and allowed three years to pass, before he came to Jerusalem. This was, no doubt, an important and blessed triennium for him, during which he was prepared and qualified by God, in silence and retirement, for his future office. Studiosi theologiæ and candidati ministerii may here find an excellent example. We could wish that no one would assume the office of the Christian ministry, until he had passed such a blessed triennium præparatorium in the school of the Holy Ghost. (Ap. Past.).—They were all afraid of him, and believed not that he was a disciple.—The suspicions of the Christians were pardonable: it is not prudent at once to embrace every one who professes to be a brother in Christ. Paul met with a painful humiliation, but also with a salutary trial, when he was compelled to suffer for his former conduct, although three years had passed since his repentance and conversion.—It was a hard beginning, when he found that, after having scarcely escaped from his enemies, he was not received by the disciples. But when he thought on his former course, he did not wonder that he was regarded with horror, and when the brethren, influenced by a justifiable fear, repelled him, he patiently submitted. By this course he demonstrated the genuineness of his conversion; for he who had once been so furious and cruel, now calmly endures persecution and contempt. (Calvin).—It is well when any one is ultimately found to be better, than he had at first been supposed to be. (Rieger).
Act_9:27. But Barnabas took him, etc.—The kind and loving act of Barnabas must have indeed exhibited him to the sorrowing soul of the rejected Paul, as a “son of consolation.” [Act_4:36]. (Leon, and Sp.).—Thus the Lord always infuses his consolations into the bitterest cup of sorrow, especially by means of the faithful love of a like-minded friend. (Langbein).—And declared how he had seen the Lord in the way.—Biographies, accounts of the conversion of others and of the dealings of divine grace in their case, may often instruct, edify and humble us. Still, we should always remember that the ways of God are manifold, and that the souls of all are not conducted in the same path.
Act_9:28. And he was with them, etc.—He is, consequently, now recognized as a brother, and the old enmity is forgotten. It is in accordance with the usage of the world, but inconsistent with Christian love, when men obstinately hold up to view the sins of those whose words and conduct prove that they are truly converted, solely for the purpose of veiling a work of grace, and causing the name of Christ to be blasphemed. (Leonh. and Sp.).
Act_9:29. And disputed against the Grecians [with the Hellenists].—He adopted precisely the course of Stephen [Act_6:9], whose death had given him
pleasure, but who had now risen up in him with augmented power. Such are the wonderful ways of God in his kingdom, and his gracious acts in dealing with the souls of men.
Act_9:30. Which when the brethren knew, they brought him, etc.—The flight and deliverance of the apostle (as on the previous occasion in Damascus, [Act_9:25]), furnish a testimony, I. For Paul himself; he appears to have been induced to flee rather by the persuasions of the brethren, than by any anxiety on his own account; II. For the brethren, who could appreciate him, and whose faithful love led them to adopt measures for his deliverance; III. For the Lord, who watched over the life of his servant, and was his refuge in Jerusalem as in Damascus, in Tarsus as in Cesarea. [See above, Exeg. Act_9:30.]
ON THE WHOLE SECTION, Act_9:20-30.
The testimony concerning Christ: I. The source from which it must proceed—a heart apprehended of Christ [Php_3:12], and converted; II. Its substance: Christ, as the Son of God, and the Saviour of men; III. The effects produced by it: amazement, on the one hand—blessed fruits, on the other. (Langbein).
The evidences of a genuine conversion: I. Joyful confession of Christ, (Act_9:20); II. Willing endurance of the enmity of the world, (Act_9:23); III. Humble intercourse with believers, (Act_9:26); IV. A godly walk in the service of the Lord, (Act_9:28). (Leonh. and Sp.).
The dangers of newly converted persons: I. The hatred and persecution of the world (Act_9:23); II. Distrust on the part of believers (Act_9:26); III. The spiritual pride of their own hearts; IV. Contempt for the Church and the appointed means of grace, (ib).
The progress of the conversion of Paul (Act_9:7-23): I. The first impression—a deep feeling of his spiritual inability (Act_9:8); II. The first sign of life—“behold, he prayeth.” (Act_9:11); III. His first testimony—“that Christ is the Son of God.” (Act_9:20); IV. His first experience—the cross, for Christ’s sake (Act_9:23). (Jaspis).
The evidences of faith furnished by the newly converted Paul: I. Joyful confession of Christ before men (Act_9:20; Act_9:22; Act_9:28); II. Decided growth in the new life (Act_9:22); III. Undaunted courage amid the persecutions of the world (Act_9:23-25); IV. Humble and patient endurance of the distrust of the brethren (Act_9:26).
The first essay of arms of a soldier of Christ [2Ti_2:3]: it is his duty, I. To take an oath that he will be unchangeably faithful to his banner (Act_9:20; Act_9:23); H. To exercise himself diligently in the use of his weapons (Act_9:22); III. To take his position in the ranks with modesty (Act_9:26; Act_9:28); IV. To advance against the enemy with courage (Act_9:22; Act_9:29); V. To retire obediently at the signal (Act_9:25; Act_9:30).
The early years of probation in the office of the ministry: I. The first official tasks; II. The first official joys; III. The first official sorrows.
[The experience of Paul at his first visit to Jerusalem after his conversion (Act_9:26-30; Gal_1:17-19); I. His reception by the Christians; II. The conduct of Barnabas; III. His interviews with Peter and James; IV. His discussions with the Jews; V. Their enmity; VI. The manner of his escape from the city. —Tr.]
Footnotes:
Act_9:26. a. The reading ὁ Óáὐëïò in some MSS. [G. H.], or ὁ Ðáῦëïò in one MS. [E.] is spurious. [Omitted in A. B. C.; Cod. Sin. Vulg.; “an insertion, as in Act_9:19;” Alford; omitted by him, Lach. and Tisch.—Tr.]
Act_9:26. b. The reading åἰò Ἱåñ . [in A. B. C. and also Cod. Sin.] is not as strongly supported as ἐí [found in B. E. G. H.]; the latter is, besides, the more difficult reading, as ðáñáãßíåóèáé is usually followed by åἰò ; hence ἐí is preferred by all the recent critics. [But Alf. reads åἰò , regarding ἐí as a corruption, since ðáñáãåíüìåíïò is “taken absolutely.” De Wette also prefers åé ̇͂ ò , as Luke uniformly employs it in conjunction with this verb; but precisely for this reason Meyer prefers ἐí , which could have been more easily changed into åἰò . than vice versâ.—Tr.]
Act_9:26. c. Ἐðåéñᾶôï [of text. rec.] is as well sustained by external evidence [E. G. H.] as the Act. ἐðåßñáæåí (Lachmann) [found in A. B. C.; Cod. Sin.], but is less usual than the latter, and is therefore to be considered as genuine. [ ἐðåéñᾶôï , Alf. and Tisch.—Tr.]
Act_9:28. The words êáὶ ἐêðïñ . are wanting in two MSS. [G. H.] of the first, and in many of the second rank [minuscules]; they were probably omitted only on account of the preposition åἰò which follows, and to which ἐêðïñ . did not seem to correspond: but the reading is supported by Cod. Sin. also, and should be retained [as in Lach., Tisch. and Alf.].— Åἰò is sustained by decisive evidence [A. B. C. E. G.; Cod. Sin.], and should (in opposition to Meyer’s view) be preferred to ἐí , which occurs only in one of the older MSS. [H.].— Ðáῤῥçáé ., without êáß before it, is sufficiently attested [ êáß found in E. G. H., but omitted in A. B. C.; Cod. Sin.]; êáß may have been the more readily inserted [by copyists] as two of the MSS. [G. H.] of three [E. G. H.] which exhibit it, omit êáὶ ἐêðïñ .
Act_9:29. a. [Luther, Lechler, etc. in their versions, Lach., Tisch., etc., in the original, attach ðáῤῥçáéáæüìåíïò etc. to Act_9:28, and begin Act_9:29 with ἘëÜëåé .—The text. rec. has immediately before ἘëÜëåé the following: ôïῦ êõñßïõ Ἰçóïῦ , with G. H.; ôïῦ êõñ . is omitted in C., which exhibits only Ἰçóïῦ , while A. B. E.; Cod. Sin.; Syr. Vulg. omit Ἰçóïῦ . Alf. with Lach. and Tisch., accordingly exhibits only ôïῦ êõñßïõ .—Tr.]
Act_9:29. b. Instead of Ἑëëçíéóôὰò , [of text. rec.] A., which is followed by some ancient Latin versions, exhibits ̔́ Åëëçíáò . There can be no doubt that the latter is spurious [a later correction from Act_11:20 (Meyer; Alf.)]. The authority of Cod. Sin. has also been recently found to sustain ἙëëçíéóôÜò [which appears in the editions of Lach., Tisch. and Alf.—Tr.