Acts 9 commentary

So ill informed was Saul, that he thought he ought to do all he could against the name of Christ, and that he did God service thereby; he seemed to breathe in this as in his element. Let us not despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin. It is a signal token of Divine favour, if God, by the inward working of his grace, or the outward events of his providence, stops us from prosecuting or executing sinful purposes. Saul saw that Just One, ch. 22:14; 26:13. How near to us is the unseen world! It is but for God to draw aside the veil, and objects are presented to the view, compared with which, whatever is most admired on earth is mean and contemptible. Saul submitted without reserve, desirous to know what the Lord Jesus would have him to do. Christ's discoveries of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves. For three days Saul took no food, and it pleased God to leave him for that time without relief. His sins were now set in order before him; he was in the dark concerning his own spiritual state, and wounded in spirit for sin. When a sinner is brought to a proper sense of his own state and conduct, he will cast himself wholly on the mercy of the Saviour, asking what he would have him to do. God will direct the humbled sinner, and though he does not often bring transgressors to joy and peace in believing, without sorrows and distress of conscience, under which the soul is deeply engaged as to eternal things, yet happy are those who sow in tears, for they shall reap in joy.

A good work was begun in Saul, when he was brought to Christ's feet with those words, Lord, what wilt thou have me to do? And never did Christ leave any who were brought to that. Behold, the proud Pharisee, the unmerciful oppressor, the daring blasphemer, prayeth! And thus it is even now, and with the proud infidel, or the abandoned sinner. What happy tidings are these to all who understand the nature and power of prayer, of such prayer as the humbled sinner presents for the blessings of free salvation! Now he began to pray after another manner than he had done; before, he said his prayers, now, he prayed them. Regenerating grace sets people on praying; you may as well find a living man without breath, as a living Christian without prayer. Yet even eminent disciples, like Ananias, sometimes stagger at the commands of the Lord. But it is the Lord's glory to surpass our scanty expectations, and show that those are vessels of his mercy whom we are apt to consider as objects of his vengeance. The teaching of the Holy Spirit takes away the scales of ignorance and pride from the understanding; then the sinner becomes a new creature, and endeavours to recommend the anointed Saviour, the Son of God, to his former companions.

When we enter into the way of God, we must look for trials; but the Lord knows how to deliver the godly, and will, with the temptation, also make a way to escape. Though Saul's conversion was and is a proof of the truth of Christianity, yet it could not, of itself, convert one soul at enmity with the truth; for nothing can produce true faith, but that power which new-creates the heart. Believers are apt to be too suspicious of those against whom they have prejudices. The world is full of deceit, and it is necessary to be cautious, but we must exercise charity, 1Co 13:5. The Lord will clear up the characters of true believers; and he will bring them to his people, and often gives them opportunities of bearing testimony to his truth, before those who once witnessed their hatred to it. Christ now appeared to Saul, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles: see ch. 22:21. Christ's witnesses cannot be slain till they have finished their testimony. The persecutions were stayed. The professors of the gospel walked uprightly, and enjoyed much comfort from the Holy Ghost, in the hope and peace of the gospel, and others were won over to them. They lived upon the comfort of the Holy Ghost, not only in the days of trouble and affliction, but in days of rest and prosperity. Those are most likely to walk cheerfully, who walk circumspectly.

Christians are saints, or holy people; not only the eminent ones, as Saint Peter and Saint Paul, but every sincere professor of the faith of Christ. Christ chose patients whose diseases were incurable in the course of nature, to show how desperate was the case of fallen mankind. When we were wholly without strength, as this poor man, he sent his word to heal us. Peter does not pretend to heal by any power of his own, but directs Eneas to look up to Christ for help. Let none say, that because it is Christ, who, by the power of his grace, works all our works in us, therefore we have no work, no duty to do; for though Jesus Christ makes thee whole, yet thou must arise, and use the power he gives thee.

Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker. Christians who have not property to give in charity, may yet be able to do acts of charity, working with their hands, or walking with their feet, for the good of others. Those are certainly best praised whose own works praise them, whether the words of others do so or not. But such are ungrateful indeed, who have kindness shown them, and will not acknowledge it, by showing the kindness that is done them. While we live upon the fulness of Christ for our whole salvation, we should desire to be full of good works, for the honour of his name, and for the benefit of his saints. Such characters as Dorcas are useful where they dwell, as showing the excellency of the word of truth by their lives. How mean then the cares of the numerous females who seek no distinction but outward decoration, and who waste their lives in the trifling pursuits of dress and vanity! Power went along with the word, and Dorcas came to life. Thus in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind. Here we see that the Lord can make up every loss; that he overrules every event for the good of those who trust in him, and for the glory of his name.

1. And Saul. Luke setteth down in this place a noble history, and a history full well worthy to be remembered, concerning the conversion of Paul; after what sort the Lord did not only bring him under, and make him subject to his commandment, when he raged like an untamed beast but also how he made him another and a new man. But because Luke setteth down all things in order as in a famous work of God, it shall be more convenient to follow his text, [context,] that all may come in order whatsoever is worth the noting. When as he saith, that he breathed out threatenings and slaughter as yet, his meaning is, that after that his hands were once imbued with innocent blood, he proceeded in like cruelty, and was always a furious and bloody enemy to the Church, after that he had once made that entrance “Ab infausto trocinio,” from that ominous commencement. whereof mention is made in the death of Stephen. For which cause it was the more incredible that he could be so suddenly tamed. And whereas such a cruel wolf was not only turned into a sheep, but did also put on the nature of a shepherd, the wonderful hand of God did show itself therein manifestly.

2. And Luke describeth therewithal that he was furnished with weapons and power to do hurt, when as he saith that he had obtained letters of the highest priest, that he might bring all those bound to Jerusalem whom he should find professing the name of Christ. There is mention made of women, that it may the better appear how desirous he was to shed blood who had no respect of sex whom even armed enemies are wont to spare in the heat of war. Therefore he setteth forth before us a fierce and cruel beast who had not only liberty given him to rage, but had also his power increased to devour and destroy godly men, as if a madman had a sword put into his hand. Whereas I have translated it sect, Luke hath way, which metaphor is common enough in the Scriptures. Therefore Paul’s purpose was quite to put out the name of Christ by destroying all the godly cruelly.

3. As he was in the way. In craving epistles of the high priest, he ran headlong against Christ willingly; and now he is enforced to obey whether he will or no. This is surely the most excellent mercy of God, in that that man is reclaimed unto salvation contrary to the purpose of his mind, whom so great a heat carried headlong into destruction. Whereas the Lord suffereth him to receive letters, and to come near to the city; (whereby we see how well he knoweth the very instants of times to do everything in due time; “Oppportune,” opportunely. ) he could have prevented him sooner, if it had seemed good to him so to do, that he might deliver the godly from fear and carelessness. “Anxietate,” anxiety. But he setteth out his benefits more thereby, in that he tieth the jaws of the greedy wolf, even when he was ready to enter the sheepfold. Also we know that men’s stubbornness increaseth more and more by going forward. Wherefore the conversion of Paul was so much the harder, forasmuch as he was already made more obstinate by continuing his fury.

Shined about him. Because it was no easy matter to pull down “Domare,” to tame. so great pride to break such a lofty courage, to pacify such a blind heat of wicked zeal, and, finally, to bridle a most unbridled beast, Christ must needs have showed some sign of his majesty, whereby Paul might perceive that he had to do with God himself, and not with any mortal man;. although there were some respect had of humbling him, (because he was unworthy to have Christ,) to accustom him by and by to obey, by laying upon his neck the meek and sweet yoke of his Spirit. And he was scarce capable of so great gentleness, until his cruelty might be broken. “Violenter fracta,” forcibly broken. Man’s sense cannot comprehend the Divine glory of Christ as it is; but as God did oftentimes put upon him forms wherein he did show himself, so Christ did now declare and make manifest his divinity to Paul, and showed some token of his presence, that he might thereby terrify Paul. For although the godly be afraid and tremble at the seeing of God, yet it must needs be that Paul was far more afraid when as he perceived that the divine power of Christ was set full against him.

4. And therefore Luke saith that he fell to the ground. For what other thing can befall man, but that he must lie prostrate and be, as it were, brought to nothing, when he is overwhelmed with the present feeling of God’s glory? And this was the first beginning of the bringing down of Paul, that he might become apt to hear the voice of Christ, which he had despised so long as he sat haughtily upon his horse.

Saul, Saul! Luke compared the light which shined round about Paul to lightning, though I do not doubt but that lightnings did fly in the air. And this voice, which Christ did send out to beat down his pride, may full well be called a lightning or thunderbolt, because it did not only strike him, and make him astonished, but did quite kill him, so that he was now as nobody with himself, who did so much please himself before and did challenge to himself authority to put the gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country.

5. Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ’s disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thoroughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God’s presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape.

This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, “Eadum ipsum sympathia tangi,” that he is touched with the same sympathy. as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Colossians 1:24.) Furthermore, this consolation tendeth not only to that end to comfort us, that it may not be troublesome to us to suffer with our Head, but that we may hope that he will revenge our miseries, who crieth out of heaven that all that which we suffer is common to him as well as to us. Lastly, we gather hereby what horrible judgment is prepared for the persecutors of the Church, who like giants besiege the very heaven, and shake their darts, which shall pierce “Reditura,” recoil upon. their own head by and by; yea, by troubling the heavens, they provoke the thunderbolt of God’s wrath against themselves. Also, we are all taught generally, that no man run against Christ by hurting his brother unjustly, and specially, that no man resist the truth rashly and with a blind madness, under color of zeal.

It is hard for thee. This is a proverbial sentence, taken from oxen or horses, which, when they are pricked with goads, do themselves no good by kicking, save only that they double the evil by causing the prick to go farther into their skins. Christ applieth this similitude unto himself very fitly, because men shall bring upon themselves a double evil, by striving against him, who must of necessity be subject to his will and pleasure, will they nill they. Those which submit themselves willingly to Christ are so far from feeling any pricking at his hands, that they have in him a ready remedy for all wounds; but all the wicked, who endeavor to cast out their poisoned stings against him, shall at length perceive that they are asses and oxen, subject to the prick. So that he is unto the godly a foundation whereon they rest, but unto the reprobate who stumble at him, a stone which with his [its] hardness grindeth them to powder. And although we speak here of the enemies of the gospel, yet this admonition may reach farther, to wit, that we do not think that we shall get any thing by biting the bridle so often as we have any thing to do with God, but that being like to gentle horses, we suffer ourselves meekly to be turned about and guided by his hand. And if he spur us at any time, let us be made more ready to obey by his pricks, lest that befall us which is said in the Psalm, That the jaws of untamed horses and mules are tied and kept in with a hard bit, lest they leap upon us, etc.

In this history we have a universal figure of that grace which the Lord showeth forth daily in calling us all. All men do not set themselves so violently against the gospel; yet, nevertheless, both pride and also rebellion against God are naturally engendered in all men. We are all wicked and cruel naturally; therefore, in that we are turned to God, that cometh to pass by the wonderful and secret power of God, contrary to nature. The Papists also ascribe the praise of our turning unto God to the grace of God; yet only in part, because they imagine that we work together. But when as the Lord doth mortify our flesh, he subdueth us and bringeth us under, as he did Paul. Neither is our will one hair readier to obey than was Paul’s, until such time as the pride of our heart be beaten down, and he have made us not only flexible but also willing to obey and follow. Therefore, such is the beginning of our conversion, that the Lord seeketh us of his own accord, when we wander and go astray, though he be not called and sought; that he changeth the stubborn affections of our heart, to the end he may have us to be apt to be taught.

Furthermore, this history is of great importance to confirm Paul’s doctrine. If Paul had always been one of Christ’s disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned into a sheep, but doth also take to himself a shepherd’s nature, it is as if Christ should bring forth with his hand some angel sent from heaven. For we do not now see that Saul of Tarsus, but a new man framed by the Spirit of God; so that he speaketh by his mouth now, as it were from heaven.

Acts 9:6-9

6. And he trembling and fearing said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, where it shall be told thee what thou must do. 7. And the men which accompanied him in his journey stood amazed, hearing indeed a voice, and seeing no man. 8. And when Saul was risen from the ground, when his eyes were opened he saw no man; but they led him by the hand, and brought him to Damascus. 9. And he was three days without sight, neither eating nor drinking.

6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart. For it came not to pass by any goodness of nature, that Paul did more willingly submit himself to God than Pharaoh, (Exodus 7:13;) but because, being like to an anvil, [Pharaoh] did, with his hardness, beat back the whips of God wherewith he was to be brought under, (even as it had been the strokes of a hammer;) but the heart of Paul was suddenly made a fleshy heart of a stony heart, after that it received softness from the Spirit of God; which softness it had not naturally. The same thing do we also try [experience] daily in ourselves. He reproveth us by his word; he threateneth and terrifieth us; he addeth also light correction, and prepareth us divers ways unto subjection. But all these helps shall never cause any man to bring forth good fruit, unless the Spirit of God do mollify his heart within.

And the Lord said unto him. After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little. Luke depainteth out unto us in this place this continual course of God’s governance. For He taketh him afterward unto himself to be taught whom He hath made apt to be taught. Neither doth that any whit hinder that he useth man’s ministry ill this point. Because the authority and power remaineth nevertheless in him, howsoever he accomplish his work by man; though it may seem an absurd thing that Christ, who is the Eternal Wisdom of God, doth send a scholar (who was ready to hear, and did gape after instruction) unto another “Suspensum allo,” in suspense, elsewhere. man, that he might learn. But I answer, that that was done not without cause. For the Lord meant by this means to prove Paul’s modesty, when he sendeth him to one of his scholars to be taught; as if he himself would not vouchsafe as yet to speak unto him familiarly, but sendeth him to his servants whom he did of late both so proudly contemn and so cruelly persecute.

And we are also taught humility under his person. For if Christ made Paul subject to the teaching of a common disciple, which of us can grudge to hear any teacher, so that he be appointed by Christ, that is, he declare himself to be his minister in deed? Therefore, whereas Paul is sent to Ananias, let us know that that is done to adorn the ministry of the Church. This is assuredly no small honor whereunto it pleaseth God to exalt mankind, when as he chooseth our brethren from amongst us to be interpreters of his will; when as he causeth his holy oracles to sound in the mouth of man, which is naturally given to lying and vanity. But the unthankfulness of the world betrayeth itself again herein, that no man can abide to hear when God speaketh by the mouth of man. All men could desire to have angels come flying unto them, or that heaven should be now and then cut asunder, and that the visible glory of God should come thence. Forasmuch as this preposterous curiosity springeth from pride and wicked contempt of the Word, it setteth open a gate to many dotings, and breaketh the bond of mutual consent among the faithful. Therefore the Lord doth testify, that it pleaseth him that we should be taught by men, and confirmeth the order set down by himself. And to this purpose serve these titles, “He which heareth you heareth me,” (Luke 10:16;) that he may cause his word to be reverenced as it ought.

It shall be told thee. Christ putteth Ananias in his place by these words, as touching the office of teaching; not because he resigneth his authority to him, but because he shall be a faithful minister, and a sincere preacher of the gospel. Therefore we must always use this moderation, that we hear God alone in Christ, and Christ himself alone, yet as he speaketh by his ministers. And these two vices must be avoided, that the ministers be not proud, under color of such a precious function, or that their base condition impair no whit of the dignity of heavenly wisdom.

7. And the men. He speaketh now briefly of the companions of Paul, that they were witnesses of the vision. Yet it seemeth that this narration doth not in all points agree with that of Paul, which we shall see in the 22nd chapter, (Acts 22:9.) For he will say there, that his companions were terrified with the light, but they heard no voice. Some there be who think that it was a fault, “Esse mendum,” that there is a mistake. and that through ignorance of the writer “Librarii,” the copyist. the negation is placed out of its right place. I think that it is no hard matter to answer it; because it may be that they heard the sound of the voice, yet did they not discern either who it was that spake, or what was spoken. “They heard not,” saith he, “the voice of him that spake with me.” Surely this is the meaning of these words, that he alone knew the speech of Christ. It followeth not thereupon, but that the rest might have heard a dark and doubtful voice. Whereas Luke saith in this place that there was a voice heard, and no man seen, his meaning is, that the voice proceeded from no man, but that it was uttered by God. Therefore, to the end the miracle may carry the greater credit, Paul’s companions see a light like to lightning; they see Paul lie prostrate; a voice they hear (though not distinctly “Articulate,” articulately. ) sounding from heaven; and yet, nevertheless, Paul alone is taught what he must do.

8. He was raised up from the earth. Luke addeth now, that he was taken with so great fear that he could not rise of himself; and not that only, but he was also blind for a time, that he might forget his former wit and wiliness. “Acumen,” acumen. When as he saith, that after that his eyes were opened, he saw not, it seemeth that it doth not agree with the other words which shall follow by and by, that his eyes were covered, as it were, with scales; but the meaning of this place is, that he was blind indeed, and deprived of his sight for that three days; because when he opened his eyes he saw nothing.

9. Whereas he saith, that he neither ate nor drank for the space of three days, that is to be counted a part of the miracle. For although the men of the east country endure hunger better than we, yet we do not read that any did fast three days, save only those who had want of victual, or who were constrained by some greater necessity. Therefore we gather that Paul was wonderfully afraid, “Expavefactum,” terrified. seeing that being, as it were, dead, he tasted no meat for three days.

Acts 9:10-12

10. And there was a certain disciple at Damascus, called Ananias, unto whom the Lord said in a vision, Ananias. And he said, Here am I, Lord. 11. And the Lord said unto him, Arise, and go into the way that is called Straight, and seek in the house of Judas one called Saul of Tarsus: for, behold, he prayeth. 12. And he hath seen in a vision a man, named Ananias, entering in, and laying his hand upon him that he might see.

10. We have said before that this man was rather chosen than any of the apostles, that Paul, having laid away the swelling of his arrogancy, might learn to hear the least, and that he [might] come down from too great loftiness even unto the lowest degree. And this vision was necessary for Ananias, lest through fear he should withdraw himself from that function which was enjoined him, to wit, to teach Paul. For though he know that the Lord calleth him, yet he slideth back, or, at least, he excuseth himself. Therefore it was requisite that he should have some certain testimony of his calling, that there should happy success be promised to his labor, that he might take that in hand with a joyful and valiant mind which the Lord commanded. Furthermore, as Christ animateth and confirmeth Ananias, by appearing to him in the vision, so he prepareth and maketh Paul ready for all things, that he may receive Ananias reverently, as if he would receive an angel coming from heaven. The Lord could have sent Paul straightway unto Ananias, and have showed him his house, but this was more fit for his confirmation; because he knew the better that the Lord had a care of him. And also the Lord setteth out his grace unto us, that as he stopped Paul before, so now he reacheth him his hand of his own accord, by his minister. And, in the mean season, we are also taught, by his example, to be more ready and careful to seek out the lost sheep.

In a vision. This word vision signifieth some light “Symbolum,” symbol. which was set before the eyes to testify God’s presence. For this is the use of visions, that the majesty of the Word being well proved, it may purchase credit, amongst men; which kind of confirmation God used oftentimes toward the prophets; as he saith, that he speaketh to his servants by a vision or by a dream. He hath, indeed, suffered Satan to deceive the unbelievers with false imaginations and visures. “Fallacibus spectris,” with fallacious specters. But forasmuch as Satan’s juggling casts are of power only in darkness, God doth lighten the minds of his children so, that they assure themselves that they need not to fear legerdemain. “Impostura,” imposture. Therefore Ananias answereth, Here am I, Lord, knowing indeed that it was God.

11. For, behold, he prayeth. Luke showeth that Paul gave himself “Fuisse intentum,” was intent. to prayer those three days; and peradventure this was one cause why he fasted, although it be certain, as I have already said, that he suffered such long hunger, because he was after a sort deprived of sense, as men which are in a trance use to be. Christ doth assuredly speak of no short prayer “Precatione momenti,” momentary or ejaculatory prayer. in this place, but he doth rather show that Paul continued in this kind of exercise until he should be more quiet in mind. For besides other causes of terror, that voice might sound in his ears, “Saul, Saul, why persecutest thou me?” And it is not to be doubted but that the careful “Anxia,” anxious. looking for a perfect revelation did marvellously trouble his mind; but this was the reason why the Lord caused him to wait three days, that he might the more kindle in him an earnest desire to pray.

12. He saw a man, named Ananias. It is uncertain whether Luke do yet repeat the words of Christ, or he add this of his own. Those which take it in the person of Luke are moved with some show of absurdity, because it is an unlikely thing that Christ used these words. Although this may be easily answered thus, to wit, that Christ confirmeth Ananias after this sort, There is no cause why thou shouldst fear but that he will receive thee willingly, forasmuch as he already knoweth thy shape by a vision. I have also told him thy name, and whatsoever thou shalt do with him. Yet may the reader choose whether he will.

Acts 9:13-16

13. And Ananias answered, Lord, I have heard of many of this man, what hurt he hath done to thy servants at Jerusalem: 14. And here he hath power from the priests to bind all which call upon thy name. 15. And the Lord said unto him, Go; because he is a chosen instrument to me to bear my name before the Gentiles, and kings, and the children of Israel. 16. For I will show him how great things he must suffer for my name.

13. Lord, I have heard. In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them sometimes to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ’s obedience. And, therefore, this is a sign of rare obedience, “Pietatis,” piety. that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. And yet, notwithstanding, he refuseth not flatly in these words to do that which he is commanded to do, but useth an excuse “Obliqua excusatione,” indirect excuse. very modestly, Lord, what meaneth this, that thou sendest me to the hangman? Therefore we may see a desire to obey mixed with fear.

14. He hath power to bind. We gather by these words, that the fame of the persecution which Saul went about “Parabat,” was preparing. was spread far and wide; for which cause his conversion was “Debuit,” must have been. more famous. Nevertheless, the Lord suffered the faithful to be evil entreated, “Misere cruciari,” miserably tortured. that the benefit of such sudden deliverance might afterwards be the more excellent. We must mark that speech, when he saith that the godly call upon the name of Christ. For whether you understand it, that inasmuch as they professed that they were Christ’s, they rejoiced therefore in him, or that they used to fly to him for succor, invocation cannot be without sure confidence. By both which the divinity of Christ is not only proved, but also if the second be received, which seemeth to be more natural, “Genuinum,” genuine. we are taught by the example of the faithful, to call upon the name of Christ when he is preached to us.

15. Go; because he is an elect instrument. The commandment repeated the second time, and also the promise of success added, taketh away all doubtfulness. Therefore sloth shall want an excuse, if it be never redressed after that many pricks be used; like as we see that very many, who howsoever the Lord cry unto them continually, do not only loiter during their whole life, but do also cherish their slothfulness by all means possible. “Quibus possunt blanditiis,” by all sorts of blandishment. If any man object that the Lord speaketh not at this day in a vision, I answer, that forasmuch as the Scripture is abundantly confirmed to us, we must hear God thence. “Quo magis notandum est Anniae exemplum, qui ad secundum mandatum moras omnes abrumpit.” Wherefore it is the more necessary to give heed to the example of Ananias, who, on the second command, breaks off all delay, omitted.

A vessel of election, or, as Erasmus translateth it, an elect instrument, is taken for an excellent minister. The word instrument doth show that men can do nothing, save inasmuch as God useth their industry at his pleasure. For if we be instruments, he alone is the author; the force and power to do is in his power alone. And that which Christ speaketh in this place of Paul appertaineth to all men, both one and other. Therefore how stoutly soever every man labor, and how carefully soever he behave himself in his duty, yet there is no cause why he should challenge to himself any part of praise. Those which dispute subtilely about the word vessel, dote through ignorance of the Hebrew tongue. Luke putteth the genitive ease for the dative and that according to the common custom of the Hebrew tongue. And he meant to express a certain excellency, as if he should have said, that this man shall be no common minister of Christ, but shall be indued with singular excellency above others. Nevertheless, we must note that if any thing be excellent, it dependeth upon the favor of God, as Paul himself teacheth elsewhere. Who is he that separateth thee? to wit, that thou shouldst excel others, (1 Corinthians 4:7.) To conclude, Christ pronounceth that Paul was chosen unto great and excellent things.

To bear my name amongst the Gentiles. To him who went about before to suppress the name of Christ is the same now committed to be borne. If we please to take שנם (schenos) for a vessel, this should be a continual metaphor, because a minister of the gospel serveth instead of a vessel to publish the name of Christ; but because it signifieth rather amongst the Hebrews any instrument generally, I take these words to carry my name, for to extol the same unto due honor. For Christ is placed after a sort in his princely throne when as the world is brought under his power by the preaching of the gospel.

16. And because. Paul could not do this, and have Satan quiet, and the world to yield to him willingly; therefore Luke addeth, that he shall be also taught to bear the cross. For the meaning of the words is, I will accustom him to suffer troubles: to endure reproaches, and to abide all manner [of] conflicts, that nothing may terrify him, and keep him back from doing his duty. And when Christ maketh himself Paul’s teacher in this matter, he teacheth that the more every man hath profited in his school, the more able is he to bear the cross. For we strive against it, and refuse it as a thing most contrary, until he make our minds more gentle. Also this place teacheth, that no man is fit to preach the gospel, seeing the world is set against it, save only he which is armed to suffer. Therefore if we will show ourselves faithful ministers of Christ, we must not only crave at his hands the spirit of knowledge and wisdom, but also of constancy and strength, that we may never be discouraged by laboring and toiling; which is the estate of the godly.

Acts 9:17-19

17. And Ananias went and entered into the house, and when he had laid his hands upon him, he said, Brother Saul, the Lord hath sent me, namely Jesus, who appeared to thee in the way as thou camest, that thou mayest recover thy sight, and that thou mayest be filled with the Holy Ghost. 18. And forthwith there fell from his eyes as it had been scales: and he recovered his sight by and by; and arising he was baptized. 19. And when he had taken meat he was strengthened.

17. Having laid his hands upon. We have said elsewhere that this was a solemn, and, as it were, an ordinary thing amongst the Jews, to lay their hands upon those whom they did commend to God. The apostles translated that custom taken from sacrifices to their use, either when they gave the visible graces of the Spirit or when they made any man minister of the Church. To this end doth Ananias lay his hands now upon Paul, partly that he may consecrate him unto God, partly that he may obtain for him the gifts of the Spirit. And though there be no mention made of doctrine in this place yet it shall appear afterwards by Paul’s narration, that Ananias was also commanded to teach him; and by baptism, which was later in order, we gather that he was instructed in the faith. Let the readers note out of the chapter next going before how this ceremony is effectual to give the Spirit, But seeing Paul received the Spirit by the hand of Ananias, the Papists are more than ridiculous, who will have the bishops alone to lay on their hands.

18. There fell from his eyes as it had been scales. The blindness of Paul, as we have said before did not proceed from fear alone or from amazedness; but by this means was he admonished of his former blindness, that he might quite abandon that boldness and vain confidence wherewith he was puffed up. He boasted that he was taught at the feet of Gamaliel, (Acts 22:3;) and undoubtedly he thought very well of his great wittiness, “Quin sibi multum placuerit in sua perspicacia,” but he was much pleased with his own perspicacity.” which was notwithstanding mere blindness. Therefore he is deprived of the sight of his body “Oculis,” of his eyes, his bodily sight. three days, that he may begin to see with his mind; for those must become fools, whosoever they be, which seem to themselves wise, that they may attain to true wisdom. For seeing that Christ is the Sun of righteousness, in seeing without him we see not; it is he also which openeth the eyes of the mind. Both things were showed to Paul, and to us are they showed in his person; for he hath his eyes covered with scales, that, condemning all his knowledge of ignorance, “Ut totum suum acumen ignorantiae damnans,” that confessing all his acuteness to be ignorance. he may learn that he hath need of new light, which he hath hitherto wanted; and he is taught that he must let [seek] the true light from none other save only from Christ, and that it is given by no other means save only through his goodness. Furthermore, whereas being pined with three days hunger, he maketh no haste to receive meat until he be baptized, thereby appeareth the earnest “Ferventissimum,” most fervent. desire he had to learn, because he refreshed not his body with meat until his soul had received strength.

Acts 9:19-25

And Saul was with the disciples which were at Damascus certain days. 20. And by and by he preached Christ, that he was the Son of God. 21. And they were all amazed which heard, and said, Is not this he which at Jerusalem made havock of those who called upon his name, and he [had come] came hither to that end, that he might carry them bound unto the priests? 22. And Saul waxed more strong, and confounded the Jews which dwelt at Damascus, proving that this was Christ. 23. And when many days were past, the Jews took counsel together to put him to death: 24. And their laying in wait was known to Saul. And they kept the gates day and night, that they might slay him: 25. And the disciples having taken him by night, put him down through [by] a wall, and let him down in a basket.

20. Luke declareth now how fruitful Paul’s conversion was, to wit, that he came abroad by and by, “Statim prodient in publicum,” immediately appeared in public. and did not only profess that he was a disciple of Christ, but did also set himself against “Se... objecerit,” exposed himself to. the fury and hatred of the enemies, by defending the gospel stoutly. Therefore, he who of late ran headlong against Christ with furious force, doth now not only submit himself meekly unto his will and pleasure but like a stout standard-bearer fighteth even unto the utmost danger to maintain his glory. Certain it is that he was not so quickly framed by Ananias’ industry, “Opera Ananiae formatum,” formed or trained by the agency of Ananias. but that so soon as he had learned the first principles by man’s mouth, he was extolled by God unto higher things afterward. He comprehendeth the sum of his preaching briefly, when he saith that Christ was the Son of God. In the same sense, he saith shortly after that he saw Christ. And understand thus much, that when Paul intreated out of the law and the prophets of the true office of the Messiah, he taught also that all whatsoever was promised of, and was to be hoped for, at the hands of the Messiah, was revealed and given in Christ. For the words signify thus much, when he saith that he preached that Christ is the Son of God. That was undoubtedly a principle amongst the Jews, that there should a Redeemer come from God, who should restore all things to a happy estate. Paul teacheth that Jesus of Nazareth is he, which he cannot do, unless he shake off those gross errors which he had conceived of the earthly kingdom of the Messiah. Certain it is that Paul declared how Christ was promised in the law, and to what end; but because all tended to this end, that he might prove that the son of Mary was he of whom the law and the prophets bare witness, therefore Luke is content with this one word only.

21. They were all amazed. This is added, that we may know that the power of God was acknowledged. For seeing that the zeal of Paul against the gospel was openly known, they saw no other cause of such a sudden change but the hand of God. And, therefore, this is also one fruit of the miracle, that they all wonder at him being made a new man so suddenly, so that his doctrine doth the more move their minds. Whereas they say that he raged horribly with great cruelty, and that he came of late to Damascus that he might proceed in his purpose, these circumstances serve to augment the miracle. We must also note the phrase, those which call on his name, which withesseth that the godly did so profess the name of Christ, that they placed all their hope of salvation in him. According to that, these

“men put their trust in chariots, and others in horses, but we will call upon the name of the Lord,” (Psalm 20:7.)

Finally, whatsoever the Scripture commandeth concerning calling upon the name of God, it agreeth to the person of Christ.

22. And Saul waxed stronger. Luke doth not only in this place commend the bold zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, “Vim et energiam conjunctam,” combined force and energy. because being furnished with testimonies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. “Quasi obruebat,” as it were threwn down, overwhelmed. For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did urge them out of measure, they were so stricken that they could not tell where they were. “Ut apud se non essent,” that they were out of themselves. The manner of the confounding is expressed, because Paul proved that Jesus was Christ. For the sense is this, that even when the Jews were most desirous to resist, they were overcome and confounded. So that Paul tried [found] by experience, that that was most true which he himself affirmeth, that the Scripture is profitable to convince, (2 Timothy 3:16.) Also, he performed that which he required elsewhere of a bishop and teacher, (Titus 1:7;) for he was armed with the word of God to maintain the truth. And Luke setteth down two things, that Paul so got the victory in disputing that he overthrew the Jews; and yet their stubbornness was not broken and tamed that they yielded to the truth, because their consciences rage nevertheless inwardly, and being thrown down from their false opinion, they do not submit themselves to Christ.

Whence had Paul this victory, save only because the Scripture was his sword? Therefore, so often as heretics stand up to resist the true faith, so often as wicked men endeavor to overthrow all godliness, so often as the ungodly do obstinately resist, let us remember that we must fet [seek] armor hence. Because the Papists find no weapons in Scripture, yea, because they see that it maketh quite against them, they fly into this miserable fortress “Asylum,” asylum. that they must not dispute with heretics, and that there can no certain thing be set down out of Scripture. But if Satan himself be vanquished with the sword of the word, why shall it not be able to put heretics to flight? not that they will submit themselves, or make an end of murmuring, “Obstrependi,” brawling, gainsaying. but because they shall lie overcome in themselves. “In seipsis convicti,” selfconvicted. And if so be it we covet to escape this trouble, let us raise no tumults against God, but let us, with a quiet and meek spirit, receive that peace which the Scripture offereth us.

23. When many days were fulfilled. He saith that many days were expired, that we may know that Paul had some space of time granted him wherein he might do good. For although the Jews did resist him even from the first day, yet the Lord did not suffer the course which he had begun well to be broken off so soon, so he doth with his wonderful counsel hinder the purposes of the enemies, stay their endeavors, restrain their malice and madness, whilst that he furthereth “Donec promoveat,” until he may further. the gospel; and also we see what the hatred of the truth doth. For when the wicked see that they are unable to resist, they are carried headlong into bloody fury. They would gladly contemn the word of God if they could; but because they are enforced, whether they will or no, to feel the force thereof, they run headlong, like furious beasts, with blind violence. “Caeco et praecipite impetu,” with blind and headlong impulse. The unadvised and rash heat of zeal will always almost break out into such cruelty, unless men suffer themselves to be ruled by the word of God. This is, assuredly, horrible blindness. For why are they so mad, save only because their wounded conscience doth vex them? But God doth by this means punish their hypocrisy, who do, therefore, hate sound religion; because, being friends of darkness, they fly the light.

Furthermore, we see how sweetly these preposterous zealous fellows “Zelotae,” zealots. grant themselves liberty to do whatsoever them lusteth, when Satan hath once pricked them forward to persecute the truth. For they fear not to take counsel, under color of zeal, to put a man to death, which they know is mere wickedness, “Nefarium,” nefarious. as at this day the Papists think that they may do whatsoever they will, so they can quench the doctrine of the gospel. They rage not only with sword, but they go about by lying in wait, by treachery, and by most execrable means, to destroy us. We must, first, beware that that do not befall us, that we entangle not ourselves in the defense of evil causes; secondly, that we handle those causes well which we know are good. But it is to be thought that they laid wait for Paul privily; that done, when they could do no good this way, it is likely that they came to the governor of the city, and that then the gates were watched, that they might by one means or other catch him. For Paul saith that Aretas, the king’s governor, commanded that which Luke attributeth in this place to the Jews.

25. The disciples having taken him by night. There is a question moved here, whether it were lawful for the disciples to save Paul thus or no? and also, whether it were lawful for Paul to escape danger by this means or no? For the laws say that the walls of cities are holy, [sacred,] and that the gates are holy. Therefore, he ought rather to have suffered death, than to have suffered a public order to be broken for his sake. I answer, that we must consider why it is decreed by the laws that the walls should not be violated; to wit, that the cities may not be laid open to murders and robberies, and that the cities may be free “Tuti,” safe. from treason. That reason ceaseth when the question is concerning the delivery of an innocent man. Therefore, it was no less lawful for the faithful to be let down in a basket, than it shall be lawful for any private person to leap over a wall, that he may avoid “Propulset,” repel. the sudden invasion of the enemy. Cicero doth handle this latter member, and he setteth down very well, that although the law forbid a stranger to come near the wall, yet doth not he offend who shall go up upon the wall to save the city, because the laws must always be inclined “Flectandae,” bent. to equity. Therefore Paul is not to be blamed, because he escaped by stealth, seeing that he doth that without raising any tumult amongst the people. Nevertheless, we see how the Lord useth to humble those that be his, seeing that Paul is enforced to steal his life from the watchmen of the city if he will save himself. Therefore, he reckoneth this example amongst his infirmities. He was acquainted betime with the cross “Hoc tirocinio ad crucem ferendam mature assuefactus fuit.” He was early trained to bear the cross by this first trial. with this first exercise.

Acts 9:26-31

26. And when Saul was at Jerusalem, he essayed to join himself to the disciples, and they were all afraid of him, not believing that he was a disciple. 27. But when Barnabas had taken him, he brought him to the apostles, and he told them how that he had seen the Lord in the way, and that he had spoken to him, and how he had behaved himself boldly at Damascus, in the name of Jesus, 28. And he was conversant with them at Jerusalem; and when he was emboldened in the name of the Lord Jesus, 29. He spake, and disputed with the Grecians. And they went about to kill him. 30. Which when the brethren knew, they brought him to Cesarea, and sent him to Tarsus. 31. Then the churches throughout all Judea, and Galilee, and Samaria, had peace; and they were edified, and walked in the fear of the Lord, and were filled with the consolation of the Holy Spirit.

26. When Saul was. These were yet hard entrances “Dura et aspera Paulo adhuc tironi rudimenta haec fuerunt,” this was rough and harsh training for Paul, who was as yet a tyro. for Paul, who was as yet but a freshwater soldier, in that, when he had hardly escaped the hands of the enemies, the disciples would not receive him. For he might have seemed to have been so tossed to and fro, as it were, in mockery, that he could have no resting place. All his own nation was set against him for Christ’s cause. The Christians refuse him. Might he not have been quite discouraged and out of hope as one expelled out of men’s company? First, what remaineth but that he fall away from the Church, seeing he is not received? But when he remembereth the life which he had led aforetime he marvelleth not that they are afraid “Se horrori esse,” that he is a terror to them. of him. Therefore, he doth patiently suffer the brethren to refuse his company, seeing they had just cause of fear. This was true conversion, that whereas he raged horribly before, he doth now valiantly suffer the storms of persecutions; and, in the mean season, when as he cannot be admitted into the company of the godly, he waiteth with a quiet mind until God reconcile them unto him. We must diligently note what he desireth, to wit, that he may be numbered amongst the disciples of Christ. This can he not obtain. Here is no ambition, but he was to be instructed by this means to make more account even of the lowest place amongst the disciples of Christ than of all masterships in corrupt and revolted “Apostaticis,” apostate. synagogues, And from this submission was he exalted unto the highest degree of honor, that he might be the principal doctor of the Church, even unto the end of the world. But no man is fit to be a teacher in the Church save only he who willingly submitteth himself, “Qui sponte in ordinem se cogit,” who spontaneously reduces himself into insubordination. that he may be a fellow disciple with other men.

27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, “Id nimiae forsan timiditatis fuit,” that, perhaps, was owing to too great timidity. and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried “Experti sunt,” experienced. to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked “Provocassent,” challenged or defied. not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul’s boldness.

28. Luke saith afterwards that Paul went in and out with the disciples, which speech signifieth amongst the Hebrews familiarity, as the inhabitants of cities are said to go in and out at the gates of the city. Therefore after that Paul was commended by the testimony of Barnabas, he began to be counted one of the flock, that he might be thoroughly known to the Church. Luke saith again that he dealt boldly in the name of the Lord, by which words he commendeth his (stoutness and) courage in professing the gospel. For he durst never have whispered amidst so many lets, unless he had been endowed with rare constancy. Nevertheless, all men are taught what they ought to do; to wit, every man according to the measure of his faith. For though all be not Pauls, yet the faith of Christ ought to engender in our minds so great boldness, that we be not altogether dumb when we have need to speak. I take the name of the Lord in this place for the profession of the gospel; in this sense, that Paul defended Christ’s cause manfully.

29. He disputed with the Grecians. Erasmus noteth well in this place that those are here called Grecians, not which came “Qui oriundi essent ex Graecis,” who were of Greek extraction. of Grecians, but rather those Jews who were scattered throughout divers parts of the world. Those men were wont to come together “Ex suis provinciis,” from their different provinces. to Jerusalem to worship. And it is to be thought that Paul disputed rather with strangers and aliens, “Advenis... hospitibus,” with guests and strangers. than with those who dwelt at Jerusalem, “Indigenis,” with natives. because this latter sort would never have abidden him, neither had it been wisely done to come in their sight. Therefore being excluded from those who knew him before he tried whether there were any hope to do good amongst men whom he knew not, so that he did most stoutly whatsoever concerned the duty of a valiant soldier.

They would have slain him. Behold, again, fury instead of zeal; and it cannot otherwise be, but that hypocrisy and superstition will be cruel and fierce. The godly must be incensed with an holy wrath, when they see the pure truth of God corrupted with false and wicked opinions; yet, so that they moderate their zeal, that they set down nothing until they have thoroughly weighed the cause; and, secondly, that they essay to bring those into the way who wander out of the same. Lastly, that if they see their stubbornness to be past hope, they themselves take not the sword in hand, because they must know that they have no authority granted them of the Lord to (punish or) revenge. But hypocrites are always ready to shed blood before they know the matter; so that superstition is bloody, through blind and headlong fury. But Paul, who of late ran up and down to vex the godly, can abide nowhere now. “Fidem figere,” rest his foot. And yet this estate was far better for him, than if he should have reigned in peace and quietness, driving the godly everywhere out of their places.

30. In that he went to Tarsus, he did it undoubtedly to this end, that he might carry the doctrine of the gospel thither, because he hoped that he should have some favor and authority in his country, where he was famous; yet was he brought thither by the brethren, that they might deliver him from the lying in wait.

31. Then the Churches. Luke’s meaning is, that the enemies of the gospel were greatly provoked by Paul’s presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of the enemies? And yet this is no reproach to him, as if he had been, as it were, some trumpet in war; but Luke doth rather commend him for this, because he made the wicked run mad, only with the smell of him when he was near them. For Christ meant so to triumph in him, that he might be no less a trouble than an ornament to his Church.

Therefore we are taught by this example that those are not by and by “Protinus,” forthwith. to be condemned, who inflame the madness of the wicked more than others; which admonition is not a little profitable. For as we are too dainty and too much besotted with the love of our own rest, so we be also sometimes angry with the best and most excellent servants of Christ, if we think that through their vehemency the wicked are pricked forward to do hurt; and by this means we do injury to the Spirit of God, whose force and speech kindleth all that flame.

And whereas Luke saith, that the Churches had peace, let us know that it was not continual, but because the Lord granted his servants some short breathing. For thus doth he bear with “Indulget,” is indulgent to. our infirmity, when he appeaseth or mitigateth the winds and storms of persecutions, lest if they should hold on still, they should urge us out of measure. And this blessing is not to be despised, neither is it any common blessing, when as the Churches have peace. But Luke addeth other things, which are of far more value; to wit, that the Churches were edified, they walked in the fear of God, and they were filled with the consolation of the Spirit. For as we are wont to riot and exceed in time of peace, the Churches are more happy, for the most part, amidst the tumults of war, than if they should enjoy what rest they would desire. But and if holy conversation, and the consolation of the Spirit, whereby their state doth flourish, be taken away, they lose not only their felicity, but they come to nought. Therefore, let us learn not to abuse external peace in banqueting and idleness; but the more rest we have given us from our enemies, to encourage ourselves to go forward in godliness whilst we may. And if at any time the Lord let loose the bridle to the wicked to trouble us, let the inward consolation of the Spirit be sufficient for us. Finally, as well in peace as in war, let us always joyfully go forward toward him who hath a reward for us. “Ad nostrum agnotheten,” to him who judges our combat.

Edification may be taken either for increase; to wit, whilst the Churches are augmented with the number of the faithful, or for their going forward who are already in the flock; to wit, whilst they have new gifts given them, and have greater confirmation of godliness. In the first signification it shall be referred unto the persons; in the second unto the gifts of the Spirit. I embrace both willingly; that there were some every now and then gathered unto the Church who were strangers before, and those who were of the household of the Church did increase in godliness and other virtues. Furthermore, the metaphor of a building is very convenient, because the Church is the temple and house of God, and every one of the faithful is also a temple, (1 Timothy 3:15; 1 Corinthians 3:16.) The two things which follow, that they walked in the fear of God, and that they were filled with the consolation of the Spirit, are parts of that edification. Therefore, though the Churches had peace, yet they were not drunken with delights and earthly joy, but, trusting to God’s help, they were more emboldened to glorify God.

Acts 9:32-35

32. And it happened, that whilst Peter walked through all, he came also unto the saints which dwelt at Lydda. 33. And he found there a man named. AEneas, who had laid in his bed eight years, who had the palsy. 34. And Peter saith unto him, Aeneas, Jesus Christ make thee whole: arise, and make thy bed. And forthwith he arose. 35. And all those which dwelt at Lydda and Assaron saw him, and were turned unto the Lord.

32. Luke setteth down how the Church was increased by miracles. And he reciteth two miracles: That a man who had been bedrid eight years, having the palsy, was suddenly healed; and that a certain woman was raised from death. First, he saith, that as Peter walked throughout all, he came to Lydda. And by all understand not Churches, but the faithful, because it is in Greek of the masculine gender, though that skilleth not much for the sense. And it was meet that the apostles, who had no certain place of abode, should wander hither and thither as occasion was offered. Wherefore, whilst they are all occupied in divers parts, Peter took upon him this charge, whereby the foolishness of the Papists is refuted, who gather Peter’s primacy by the authority which he had to visit; as if the rest of the apostles did live idly at Jerusalem like private men, when Peter did visit the Churches. Again, admit we grant that Peter was the chief apostle, which thing the Scripture showeth oftentimes, doth it thereupon follow that he was the head of the world? But would to God the bishop of Rome, who will be counted Peter’s successor, would travel as he did to animate the brethren, and would every where prove indeed that he is the apostle of Christ. Now, he which out of his throne doth with more than tyrannous lordship oppress all the Churches, pretendeth that Peter did visit the Churches with great pains.

Which dwelt at Lydda. Lydda, which was afterward called Diospolis, was situated not far from the Mediterranean Sea, being a renowned city as well for antiquity as also for many gifts. Joppa was nigh to this city, which had a famous haven, though very full of rocks. The city itself stood upon a high cliff, whence they might see to Jerusalem. At this day there is nothing to be seen there but the ruinous walls of the old city, save only that the haven remaineth, which they call most commonly Japhet. It should seem that Luke nameth Assaron as some town or city. Jerome mentioneth Saron, and thinketh that thereby is meant the whole plain lying between Cesarea and Joppa. But because Jerome showeth no reason why he should change the reading which is commonly used, I admit that willingly which Luke’s text showeth me, to wit, that it was a city hard by. But I do not contend about this matter; as I do not ambitiously gather those things which may serve for a vain brag, because it shall be sufficient for the godly readers to know those things which make to Luke’s meaning.

34. Jesus Christ maketh thee whole. It is certain that the apostles would never have attempted the doing of miracles, unless they had been first certified of the will of God, whereupon the effect did depend. For they had no such power of the Spirit given them that they could heal whatsoever sick persons they would; but as Christ himself used a measure in his miracles, so he would have his apostles to work no more than he knew were profitable. Therefore Peter did not rashly break out into these words; because he might have set himself to be laughed at, unless he had already known the will of God. It may be that he prayed apart. The Spirit who was the author of all miracles, and which wrought by the hand of Peter, did even then direct his tongue, and did move his heart by a secret inspiration. And in these words Peter showeth plainly that he is only the minister of the miracle, and that it proceedeth from the power of Christ; that he may by this means extol the name of Christ alone.

Make thy bed. These circumstances do amplify the glory of the miracle, in that he doth not only recover strength to rise, but is also able to make his own bed, who could move no member before. To the same end tendeth the continuance of the disease; for a palsy of eight years’ continuance is not easily cured. In like sort is he said to have laid in his bed, that we may know that all his members were lame; for it was a little bed wherein they were wont to rest at noon. Whereas AEneas was so ready to make trial of his members, he thereby declared the obedience of his faith. For although he perceived the strength which was given him, “Redditum sibi vigorem,” that his vigor was restored. yet he was most of all moved with the efficacy of the words, to rise.

35. And all those. His meaning is, that the miracle was published abroad, and was known throughout the whole city. For when the Scripture saith all, it doth not comprehend every one how many so ever it noteth; but it putteth all for the more part, or for many, or for the common sort of men. Therefore, the sense is, that whereas there was but a small number of godly men there, a great part of the people became members of the Church. And in this clause is expressed the fruit of the miracle, because they embraced Christ and his gospel. Wherefore those men corrupt miracles, whosoever they be, which look only upon men, and do not turn their eyes toward this end, that being instructed concerning the power and grace of Christ, they may stick only to him. Therefore that token of Christ’s divine power which he showed was the beginning of turning to him. “Initium et praeparatio conversionis ad ipsum,” was a preparation and commencement of conversion to him.

Acts 9:36-38

36. And there was a certain disciple at Joppa called Tabitha, which, if you interpret it, is called Dorcas. This woman was full of good works and alms which she did. 37. And it happened in those days that she was sick, and died. And when they had washed her, they laid her in an upper parlour. 38. And forasmuch as Lydda was near to Joppa, the disciples, who had heard that Peter was there, sent two men to him, requesting him that he would come to them.

36. There followeth a more famous token of Christ’s power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ’s disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called ελεημοσυνη. Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; “Ut sanctae mulieris virtutibus non fuisse conforme sciremus, et in nomine parum honorifico fuisse quasi dejectam,” that we might know that it was not suitable to the virtues of a holy woman, and that she was, as it were, degraded by a name far from honorable. for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly.

37. It happened that she was sick. He saith in plain words that she was sick, that he may the more plainly express her death which followed. To the same end he saith that the corpse was washed and laid in an upper chamber; therefore, these circumstances serve to make the miracle to be believed. Whereas they carry her not straightway to the grave, but lay her in the upper part of the house, that they may keep her there, we may thereby gather that they had some hope of recovering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most ancient; and I do not doubt but that it came from the holy fathers by continual course of times, as if it had been delivered from hand to hand, that in death itself some visible and of the resurrection might comfort the minds of the godly, and lift them up unto some good hope; to wit, seeing the manifestation of eternal life was not so evident, yea, seeing that Christ, the pledge and substance of eternal life, was not as yet revealed, it was requisite that both the obscurity of doctrine, and also the absence of Christ, should be supplied by such helps. Therefore they washed the bodies of the dead, that they might once “Ut pura aliquando ad Dei tribunal sisterentur,” that they might one day stand pure at the judgmentseat of God. stand before the judgment-seat of God, being clean. “Quotidianae ablutiones,” their daily ablutions. Finally, there was the same reason for washing the dead which was for the living; the daily washing put them in mind of this, that no man can please God save he who should be purged from his filthiness. So, in the rite of burying, God would have some sign extant whereby men might be admonished that they went polluted out of this life by reason of that filthiness which they had gathered in the world. Washing did no more help those which were dead than burial, but it was used to teach the living; “Superstites,” survivors. for because death hath some show of destruction, lest it should extinguish the faith of the resurrection, it was requisite that contrary shows should be set against it, that they might represent life in death. The Gentiles also took to themselves this ceremony, for which cause Ennius saith, A good woman did wash and anoint Tarquinius’s corpse. But (their) imitation was but apish “Praepostera,” preposterous. in this thing, as in all other ceremonies. And Christians also have taken to themselves this example unadvisedly, as if the observation of a figure used under the law ought to continue always; for at the beginning of the gospel, although the necessity were abolished, yet the use was lawful, until such time as it might grow out of use in tract of time. But the monks do at this day no less imitate Judaism than did the Gentiles in times past, without choice and judgment, for they wash corpses, that they may bury Christ in shadows, which, being buried with him in his grave, ought never to have been used any more.

38. The disciples, which had heard, The washing of the corpse showeth that the disciples knew not what would come to pass, for by this means they make the corpse ready to be buried. Yet this is some token of hope, that they lay her in an upper chamber, and send to Peter. Furthermore, they murmur not against God, neither do they cry out that it is an unmeet thing; but they humbly crave God’s help, not that they will make Tabitha immortal, but their only desire is to have her life prolonged for a time, that she may yet profit the Church.

Acts 9:39-43

39. And Peter arose and came with them, whom, when he was come, they brought into the upper chamber, and all the widows stood about her weeping, and showing the coats and garments which Dorcas made when she was with them. 40. And when they were all put out, Peter kneeled down and prayed; and, turning himself toward the corpse, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. 41. And he reached out his hand, and lifted her up, and when he had called the saints and widows, he restored [exhibited] her alive. 42. That was noised through all Joppa, and many believed in the Lord. 43. And it happened that he stayed many days at Joppa with a certain man, named Simon, a tanner.

39. And Peter arose. It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God’s purpose or not? First, if he should mistrust the success, he should go with them unadvisedly? I answer, although he did not yet know what the Lord would do, yet can he not be blamed for yielding to the request of the brethren. Also, there were other reasons why he should come; to wit, to mitigate their sorrow; to strengthen them with godly exhortations, lest they should faint, being discouraged with the death of one woman; to establish the Church, which was as yet tender, and but as it were an infant. Lastly, this one thing ought to have been sufficient for him, because in refusing he should have been thought proudly to despise his brethren, notwithstanding we must know this also, that so often as the Lord determined to work some miracle by his apostles, he did always direct them by the secret motion of the Spirit. I do not doubt but that although Peter were not yet certain of the life of Tabitha, yet did he undoubtedly perceive that God was his guide and conductor in that journey, so that he addressed himself to go not unadvisedly, though being uncertain of the event. “Suspensus licet atque... incertus,” though in suspense and uncertain.

All the widows. Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life. There were also other ends. For seeing she liveth two lives, those virtues which Luke commended before are adorned in her person, but the chief end is, that the glory of Christ may be set forth. For God could have kept her alive longer; neither doth he change his purpose, as being moved with repentance when he doth restore her to life again, but because many of the disciples were weak and novices, who had need of confirmation, God declareth by the second life of Tabitha, that his Son is author of life. Therefore God did respect the poor and widows in such sort, that, by relieving their poverty, he established in their minds the faith of his gospel; for in this miracle he gave ample matter of profiting.

40. When they were all put forth. When as he taketh a time to pray, he seemeth as yet to doubt what will be the end. When he healed AEneas he brake out into these words, without making any stop, AEneas, Jesus Christ make thee whole. But as the operation of the Spirit is not always alike and the same, it may be that though he knew the power of God, yet he went forward unto the miracle by degrees. Yet it seemeth to be an absurd thing, that he putteth all the saints out of the chamber, for whom it had been better to have seen it with their eyes. But because the Lord had not as yet revealed the time when, and the manner how, he would show forth his power, he desired to be alone, that he might the more fitly pray. Also it might be, that he knew some other reason which moved him to do this, which we know not. It is recorded in the Sacred History, (1 Kings 17:23,) that Elias did the same. For he being alone, and not so much as the mother of the child with him, doth stretch himself thrice upon the dead corpse. For the Spirit of God hath his vehement motions, which, if any man will square out according to the common use of men, or measure by the sense of the flesh, he shall do wickedly and unjustly. We must this think, when as Peter, as it were doubting, seeketh a by place, he preventeth superstition, lest any man should ascribe to his power the work of God, whereof he was only a minister, For he which withdrew himself from company, and did pray so instantly, did plainly confess that the matter was not in his own hand. Therefore, when Peter wisheth to know what pleaseth the Lord, he confesseth that he alone was the author of the work. Kneeling in time of prayer is a token of humility, which hath a double profit, that all our members may be applied unto the worship of God, and that the external exercise of the body may help the weakness of the mind; but we must take heed so often as we kneel down, that the inward submission of the heart be answerable to the ceremony, that it be not vain and false. “Ne fallax sit ac lusoria,” that it be not elusory and fallacious.

Turning towards the corpse. This seemeth also to be contrary to reason, that he speaketh unto a corpse without feeling; but this speaking unto the dead corpse was one point of the vehemency whereunto the Spirit of God enforced Peter. And if any man desire a reason, this form of speech doth more lively express the power of God in raising the dead, than if it should be said in the third person, let this body receive life again and live. Therefore, when as Ezekiel doth shadow the deliverance of the people under a figure of the resurrection:

“O dead bones,” (saith he,) “hear the word of the Lord,” (Ezekiel 37:4.)

And Christ saith,

“The time shall come when the dead shall hear the voice of the Son of God,” (John 5:25.)

For this was indeed the voice of Christ, which was uttered by the mouth of Peter, and gave [back] breath to the body of Tabitha. The circumstances following serve to confirm the certainty of the miracle.

41. Luke repeateth, again, in the end that she was showed openly to the disciples; whence we gather that she was raised again, rather for other men’s sake than for her own. Brain-sick fellows, “Fanatici quidam,” certain fanatics. who dream that the soul of man is only a blast which vanisheth away until the day of the resurrection, snatch at this place to prove their doting withal. To what end was it (say they) to call back the soul of Tabitha into the prison of the body, where it should suffer such misery, if it were received into blessed rest? As if it were not lawful for God to have respect of his glory as well in death as in life; and as if this were not the true felicity of the godly to live and die to him, yea, as if Christ were not to us a vantage, as well by living as dying, (Philippians 1:21,) when we dedicate ourselves to him. Therefore, there shall no inconvenience follow, if the Lord had greater respect to his own glory than to Tabitha, although, as the commodity “Utilitas,” advantage, interest. of the faithful is always annexed to the glory of God, this turned to her greater good that she revived, that she might be a more excellent instrument of God’s goodness and power.

42. And many believed. Now appear manifold fruits of the miracle, for God comforted the poor, a godly matron was restored to the Church, in whose death it suffered great loss, and many are called unto the faith; for although Peter were [had been] a minister of so great power, yet he keepeth not the men in [on] himself; but doth rather direct them unto Christ.

43. When as he saith that Peter dwelt with a tanner, we may hereby gather of what manner of men the church of Joppa did consist, for if the chieftains of the city had been converted to Christ, some one of them would have lodged Peter; for it had been too cruel a thing to suffer an apostle of Christ to be so despised. Therefore, the Lord did gather together there, as every where, a church of the common sort of men, that he might throw down the pride of the flesh; and also thereby appeareth Peter’s courtesy, in that he vouchsafeth to lodge with a man of that calling; although it seemeth that he was rather a merchant of some good estimation, than one of the basest sort of workmen. For Luke will say afterwards that there were there some which ministered unto Peter, whereby it appeareth that he was well and honestly used.

CHAPTER 10

Acts 10:1-6

1. And there was a certain man of Cesarea named Cornelius, a captain [centurion] of the band which was called the Italian band; 2. A devout man, and one that feared God with his household, and one which gave alms to all the people, and which prayed to God continually. 3. He saw plainly in a vision, about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius. 4. And beholding, and being afraid, he said, What is it, Lord? Then he said to him, Thy prayers and thy alms are come up into remembrance before God. 5. And now send men to Joppa, and fet [send for] Simon, which is called Peter: 6. He lodgeth with one Simon a tanner, whose house lieth to the sea; he shall tell thee what thou must do.

CHAPTER 9

Ac 9:1-25. Conversion of Saul, and Beginnings of His Ministry.

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

2. desired ... letters--of authorization.

to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.

that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Ac 8:3; 22:4; and here).

3. he came near Damascus--so Ac 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest.

suddenly--At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Ac 22:6), and in the other, "at midday" (Ac 26:13), when there could be no deception.

there shined round about him a light from heaven--"a great light (he himself says) above the brightness of the sun," then shining in its full strength.

4-6. he fell to the earth--and his companions with him (Ac 26:14), who "saw the light" (Ac 22:9).

and heard a voice saying unto him--"in the Hebrew tongue" (Ac 26:14).

Saul, Saul--a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.

why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mt 25:45, and that whole judgment scene).

7. the men ... stood speechless--This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Ac 26:14), they arose of their own accord while Saul yet lay prostrate.

hearing a--rather "the"

voice--Paul himself says, "they heard not the voice of Him that spake to me" (Ac 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28, 29)--so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

8. Saul arose ... and when his eyes were opened, he saw no man--after beholding the Lord, since he "could not see for the glory of that light" (Ac 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [Bengel].

9. And he was three days without sight, and neither did eat nor drink--that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [Howson]. Since Jesus had been revealed not only to his eyes but to his soul (see on Ga 1:15, 16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

10-16. a certain disciple ... named Ananias--See on Ac 22:12.

to him said the Lord--that is, Jesus. (See Ac 9:13, 14, 17).

17-19. Ananias went his way, and putting his hands on him, said, Brother Saul--How beautifully childlike is the obedience of Ananias to "the heavenly vision!"

the Lord, even Jesus--This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also.

who appeared unto thee in the way--This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.

and be filled with the Holy Ghost--which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]--for Cornelius and his company received it before theirs (Ac 10:44-48)--but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.

20-22. preached Christ ... that he is the Son of God--rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Ac 9:21, "all that call on this name," that is, Jesus; and Ac 9:22, "proving that this Jesus is very Christ").

23. And after many days were fulfilled, the Jews took counsel to kill him--Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Ga 1:17, 18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Ga 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Ac 22:16, 17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.

24-25. they watched the gates night and day to kill him--The full extent of his danger appears only from his own account (2Co 11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.

Ac 9:26-31. Saul's First Visit to Jerusalem after His Conversion.

26. And when Saul was come to Jerusalem--"three years after" his conversion, and particularly "to see Peter" (Ga 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles."

he assayed to join himself to the disciples--simply as one of them, leaving his apostolic commission to manifest itself.

they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.

27. But Barnabas ... brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Ga 1:18, 19). Probably none of the other apostles were there at the time (Ac 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [Howson]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Ac 11:24), and with the name "son of consolation," given him by the apostles (Ac 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.

how he had seen the Lord ... and he--the Lord.

had spoken to him--that is, how he had received his commission direct from the Lord Himself.

28-29. And he was with them, coming in and going out at Jerusalem--for fifteen days, lodging with Peter (Ga 1:18).

30. they brought him down to Cæsarea--on the coast (see on Ac 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Ac 22:17-21).

and sent him forth to Tarsus--In Ga 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Ac 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Ac 23:16, &c.; Ro 16:7, 11, 21 [Howson].

Ac 9:31. Flourishing State of the Church in Palestine at This Time.

31. Then had all the churches rest--rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.].

throughout all Judea, and Galilee, and Samaria--This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.

Ac 9:32-43. Peter Heals Eneas at Lydda and Raises Tabitha to Life at Joppa.

The historian now returns to Peter, in order to introduce the all-important narrative of Cornelius (Ac 10:1-48). The occurrences here related probably took place during Saul's sojourn in Arabia.

32-35. as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches.

to the saints which dwelt at Lydda--about five miles east of Joppa.

36-39. at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.

Tabitha ... Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.

full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.

40-43. Peter put them all forth, and kneeled down--the one in imitation of his Master's way (Lu 8:54; and compare 2Ki 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle.

opened her eyes, and when she saw Peter, she sat up--The graphic minuteness of detail here imparts to the narrative an air of charming reality.

Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82: Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.

They came into the assembly, breathing mutual slaughter.

Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur.

And Aristophanes more fully, referring to all the preparations for war: - Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας, Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους.

They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes.

The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Act 8:3.

Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul's master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.

Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask, and דרמסק Darmask, was once the metropolis of all Syria. It was situated at fifty miles' distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen 14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, Isa 17:1-3, and that of Amos, Amo 1:4, Amo 1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37 east: latitude 33 45' north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city.

Any of this way - That is, this religion, for so דרך derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. דרך יהוה derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, דרך הנוצרים derec hanotsarim, the way, doctrine, or sect of the Christians.

Whether they were men or women - Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce.

In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.

Suddenly there shined round about him - This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his company; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and out of this thunder, or immediately after it, Christ spoke in an awful and distinct voice, which appears to have been understood by Saul only.

And he fell to the earth - Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.

Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect.

I am Jesus whom thou persecutest - "Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself." The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen's Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from Act 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text.

It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. Out of the cauldron into the fire. "Out of bad into worse." The saying exists, almost in the apostolic form, in the following writers. Euripides, in Bacch. ver. 793: - Θυοιμ' αν αυτῳ μαλλον, η θυμουμενος Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ. "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads."

And Aeschylus, in Agamemnon, ver. 1633: - Προς κεντρα μη λακτιζε.

Kick not against the goads.

And again in Prometh. Vinct. ver. 323: - Προς κεντρα κωλον εκτενεις, ὁρων ὁτι Τραχυς μοναρχος ουδ' ὑπευθυνος κρατει. "Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will."

Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here.

Pindar has a similar expression, Pyth. ii. ver. 171-5: - Φερειν δ' ελαφρως Επαυχενιον λαβοντα Ζυγον γ' αρηγει. Ποτι κεντρον δε τοι Λακτιζεμεν, τελεθει Ολισθηρος οιμος. "It is profitable to bear willingly the assumed yoke.

To kick against the goad is pernicious conduct."

Where see the Scholiast, who shows that "it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously." Terence uses the same figure. Phorm. Act i. scen. 2, ver. 27: -

Venere in mentem mihi istaec: nam inscitia est,

Adversum stimulum calces. - "

These things have come to my recollection, for it is foolishness for thee to kick against a goad."

Ovid has the same idea in other words, Trist. lib. ii. ver. 15: -

At nunc (tanta meo comes est insania morbo)

Saxa malum refero rursus ad icta pedem.

Scilicet et victus repetit gladiator arenam;

Et redit in tumidas naufraga puppis aquas.

But madly now I wound myself alone,

Dashing my injured foot against the stone:

So to the wide arena, wild with pain,

The vanquish'd gladiator hastes again;

So the poor shatter'd bark the tempest braves,

Launching once more into the swelling waves.

Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavoring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: "Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello." Columella, De Re Rustica, lib. ii. cap. 2, in fine. "Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used." In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, Col 3:21; but bring them up (εν παιδειᾳ και νουθεσιᾳ Κυριου) in the discipline and admonition of the Lord, Eph 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

Trembling - Under a strong apprehension of meeting the judgment he deserved.

And astonished - At the light, the thunder, and the voice.

Lord, what wilt thou have me to do? - The word Κυριε, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir.

The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants?

Go into the city, and it shall be told thee, etc. - Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation:

1. To show that God will help man by man, that they may learn to love and respect each other.

2. That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.

Stood speechless, hearing a voice, but seeing no man - The men were εννεοι, stupified, hearing της φωνης, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone; and which were spoken out of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, 1Kgs 19:11-13, may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lard; and after the wind an earthquake; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and behold, there came a voice unto him, and said, What Dost Thou Here, Elijah! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in Act 22:9, where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spoke with one. They had heard the thunder which followed the escape of the lightning, but they heard not the voice of him that spake to Saul; they did not hear the words, I am Jesus whom thou persecutest, etc.; but they saw and heard enough to convince them that the whole was supernatural; for they were all struck down to the earth with the splendor of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The arguments against the real appearance are not strong. St. Luke tells us that those who were with him heard the voice, but they saw no man; which is a strong intimation that he saw what they did not. Ananias, it seems, was informed that there had been a real appearance, for, in addressing Saul, Act 9:17, he says, The Lord Jesus that Appeared unto Thee in the way as thou camest, etc. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had Seen the Lord in the way, and that he had spoken unto him; and, Act 22:14, where the discourse of Ananias is given more at large, he says, 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; so we find that hearing the voice, or words of his mouth, was not what is called the appearance; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul's own words, 1Cor 9:1, put the subject out of dispute: Am I not an apostle? Am I not free? Have I Not Seen Jesus Christ Our Lord? To which may be added, 1Cor 15:8, And last of all, He Was Seen of Me Also, as of one born out of due time.

When his eyes were opened, he saw no man - Instead of ουδενα, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ουδεν nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight.

Neither did eat nor drink - The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in total darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus.

A certain disciple - named Ananias - A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyrdom on the first of October. It has been farther stated that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque; but even the Mohammedans have the tradition, and treat his memory with great respect. However this may be, from Act 22:12, we learn, what is of more importance, that he was a devout man according to the law, having a good report of all the Jews that dwelt there. See on Act 9:17 (note).

To him said the Lord in a vision - Εν ὁραματι, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dream.

Arise, and go into the street which is called Straight - How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus.

Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Caesar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this account that St. Paul claimed the rights of a Roman citizen; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service.

Behold, he prayeth - He is earnestly seeking to know my will, and to find the salvation of his soul; therefore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that "though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now." This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was praying now for instruction, and his prayers were speedily answered.

Hath seen in a vision - While God prepares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry.

Lord, I have heard by many of this man - This was all done in a dream, else this sort of reasoning with his Maker would have been intolerable in Ananias. Saul had been a notorious persecutor; many could testify of his outrageous acts against the poor followers of Christ.

Thy saints - That is, the Christians, or followers of Christ. Ἁγιοι signifies not only holy persons, but also consecrated persons; from α, negative, and γη, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.

And here he hath authority, etc. - Ananias had undoubtedly heard of Saul's coming, and the commission he had received from the chief priests; and he was about to urge this as a reason why he should have no connection with so dangerous a man.

Go thy way - He was thus prevented from going farther in his reasoning on this subject.

He is a chosen vessel unto me - The word σκευος in Greek, and כלי Keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, Rut 2:9, When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. "כלי keley, vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments."

This mode of speech was common also among the Greek and Roman writers. So Polybius, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti], says, Ην ὑπηρετικον σκευος, και πολλας εχων εφορμας εις πραγματων οικονομιαν. "He was a useful instrument, and fit for the management of affairs." We find Paul, in 1Thes 4:4, using the same word, σκευος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod Vas quasi constitit ejus. "The Body, which is the Vessel or instrument of the soul." See Bp. Pearce on this passage.

Chosen vessel. - Σκευος εκλογης is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, "choice men," eminent persons; "choice things," excellent articles. So in Jer 22:7 : They shall cut down the choice cedars, וכרתו מבחר ארזיך vecaretu Mibchar arazeyca; και εκκοψουσι τας εκλεκτας κεδρους σου, Sept. They shall cut the most Excellent of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took - first against Christianity, and afterwards, on the fullest conviction, the part he took in its favor - will at once perceive how well he was every way qualified for the great work to which God had called him.

To bear my name before the Gentiles - To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, 1Tim 2:7; 2Tim 1:11. See also Gal 2:7, Gal 2:8, and Eph 3:8.

How great things he must suffer - Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity.

Some think that the words, I will show him, etc., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honors and profits, and go forward in a work which he knew a violent death was to terminate!

Brother Saul - As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul.

The Lord, even Jesus - Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honor man by making him his agent, even in working miracles.

And be filled with the Holy Ghost - So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, Joh 4:2. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter's supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.

There fell from his eyes as it had been scales - This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humor would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminae or scales. This being done, the light would have as free a passage as formerly, and the result would be distinct vision.

And arose, and was baptized - That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity.

When he had received meat, he was strengthened - His mind must have been greatly worn down under his three days' conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days' fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect.

Then was Saul certain days with the disciples - Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?

Preached Christ in the synagogues - Instead of ΧριϚον, Christ, Ιησουν, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Ethiopic, Armenian, Slavonic, and Vulgate.

The great question to be determined, for the conviction of the Jews, was that Jesus was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading.

The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.

Is not this he that destroyed them - Ὁ πορθησας. The verb πορθειν has three acceptations in the Greek writers:

1. To treat one as an enemy, to spoil him of his goods.

2. To lead away captive, to imprison.

3. To slay.

Paul was properly πορθων, a destroyer, in all these senses.

1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Act 26:11.

2. He shut up many of the saints in prison, Act 8:3; Act 9:14; Act 26:10.

3. He persecuted them unto death - gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Act 7:58; Act 8:1; Act 9:1; Act 26:10, Act 26:11.

Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

Confounded the Jews - Συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause.

Proving that this - Οὑτος, This person, viz. Jesus, is very Christ; εϚιν ὁ ΧριϚος, Is the Christ, or Messiah. See on Act 9:21 (note).

And after that many days were fulfilled - What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Gal 1:17, Gal 1:18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, Relative to his employment in Arabia for those three years, must be both foolish and impertinent.

They watched the gates day and night to kill him - At this time Damascus was under the government of Aretas, king of Arabia, who was now at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip's wife. As Herod was supported by the Romans, Saul's enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape.

Let him down, by the wall - Favoured, probably, by a house built against or upon the wall, through the window of which they could lower him in a basket; and by this means he made his escape. His escape was something similar to that of the spies at Jericho, Jos 2:15.

He assayed to join himself to the disciples - Επειρατο κολλασθαι, He endeavored to get closely united to them, to be in religious fellowship with them.

Believed not that he was a disciple - They did not suppose it possible that such a person could be converted to the faith of Christ. The full power of Divine grace, in the conversion of the soul, was not yet completely known.

Barnabas - brought him to the apostles - That is, to Peter and James; for others of the apostles he saw none, Gal 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Gal 1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul's conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;

1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.

2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.

3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.

4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.

5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul's conversion as quiet as possible, that the Christian cause might not gain credit by it.

6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.

He was with them coming in and going out - Freely conversing and associating with them; but this seems to have continued only fifteen days. See Gal 1:18.

Disputed against the Grecians - That is, the Hellenistic Jews, viz. those who lived in Grecian cities, spoke the Greek language, and used the Septuagint version for their scriptures. And thus the Syriac version has interpreted this place. See the note on Act 6:1, where this subject is largely explained.

They brought him down to Caesarea - Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See on Act 8:40 (note).

Sent him forth to Tarsus - This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.

Then had the Churches rest - Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God's people was a Church; the aggregate of these assemblies was The Church. The wordειρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul's ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula's accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, a.d. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree.

The account given by Josephus will set this in a clear point of view. "Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor's orders, said, 'Will ye then fight against Caesar?' They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter." Philo gives a similar account of this transaction. See Lardner's Credibility, Works, vol. i. p. 97, etc.

It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and Then had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places.

Were edified - Οικοδομουμεναι, A metaphor taken from a building.

1. The ground is marked out;

2. the ichnograph, or dimensions of the building, ascertained;

3. the foundation is digged;

4. the foundation stone laid;

5. the walls builded up with course upon course;

6. the top-stone brought on;

7. the roof raised, and the whole covered in; and,

8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant.

This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, 1Pet 2:4, 1Pet 2:5 : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, Eph 2:19-22. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God.

Walking in the fear of the Lord - Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking.

In the comfort of the Holy Ghost - In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost.

Were multiplied - No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.

As Peter passed throughout all quarters - Δια παντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till Act 11:30, which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth.

To the saints - The Jews, who had been converted to Christianity.

Which dwelt at Lydda - A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter.

A certain man named Eneas - This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Aeneid; which gives an account of the misfortunes, travels, wars, etc., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in Act 9:36, Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus.

Had kept his bed eight years - This was occasioned by a palsy; and now inveterate and hopeless, through its long standing.

Jesus Christ maketh thee whole - Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honor upon those primitive preachers of his word, that men might see that they were commissioned from heaven.

Arise, and make thy bed - Give now full proof that Jesus Christ Has made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it - strew it afresh, that all might see that the cure was perfect.

All that dwelt in Lydda and Saron saw him - Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians.

Now there was at Joppa - This was a sea-port town on the coast of the Mediterranean Sea, about a day's journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Jos 19:46. It is at present called Jaffa, and is still a place of considerable note.

A certain disciple named Tabitha - This word is more properly Syriac than Hebrew. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word tabio, and the feminine tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas.

This woman was full of good works - She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.

She was sick, and died - Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness.

Whom when they had washed - Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus: - Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς, Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚα Πατροκλον λουσειαν - Και τοτε δη λουσαν τε, και ηλειψαν λιπ' ελαιῳ - Iliad xviii. 343. "So saying, he bade his train surround with fire

A tripod huge, that they might quickly cleanse

Patroclus from all stains of clotted gore.

They on the blazing hearth a tripod placed,

Infused the water, thrust dry wood beneath,

And soon the flames, encompassing around

Its ample belly, warm'd the flood within.

Soon as the water in the singing brass

Simmer'd, they bathed him, and with limpid oil Anointed.

They stretch'd him on his bed, then cover'd him

From head to feet with linen texture light,

And with a wide unsullied mantle last."

Cowper.

The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him: - Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως· Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι

Il. xviii. 338. - "Mean time, among

My lofty galleys thou shalt lie, with tears

Mourn'd day and night, by Trojan captives fair

And Dardan, compassing thy bier around."

Cowper.

A similar description is given by Virgil of the funeral obsequies of Misenus, Aeneid vi. ver. 212.

Nec minus interea Misenum in littore Teucri

Flebant, et cineri ingrato suprema ferebant.

Pars calidos latices et aena undantia flammis

Expediunt, corpusque lavant frigentis et ungunt

Fit gemitus: tum membra toro defleta reponunt,

Purpureasque super vestes, velamina nota,

Conjiciunt, etc. "Meanwhile, the Trojan troops, with weeping eyes,

To dead Misenus pay his obsequies.

First from the ground a lofty pile they rear

Of pitch-trees, oaks, and pines, and unctuous fir:

The fabric's front with cypress twigs they strew;

And stick the sides with boughs of baleful yew;

The topmost part his glitt'ring arms adorn:

Warm waters then, in brazen cauldrons borne,

Are pour'd to wash his body, joint by joint;

And fragrant oils the stiffen'd limbs anoint.

With groans and cries Misenus they deplore.

Then on a bier with purple cover'd o'er

The breathless body, thus bewail'd, they lay."

Dryden.

These rites, in many respects, resemble those still used among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes on Gen 50:2 (note). The primitive Christians washed the bodies of their dead not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead.

Sent unto him - desiring - that he would not delay to come - Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead; for none of the apostles had as yet raised any; and if God did not choose to restore Stephen to life, this favor could not be reasonably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the απεϚειλαν of the text.

Showing the coats and garments - Χιτωνας και ἱματια, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly labored.

Peter put them all forth, and kneeled down and prayed - It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber.

And turning - to the body - Σωμα, The lifeless body, for the spirit had already departed.

Said, Tabitha, arise - During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word.

And when she saw Peter, she sat up - As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remembrance of the glories she had now lost fill her with dislike to all the goods of earth? No: for,

1. As a saint of God, her Maker's will must be hers; because she knew that this will must be ever best.

2. It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight.

Saints and widows - In primitive times the widows formed a distinct part of the Christian Church.

Many believed in the Lord - That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the means of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both builded up and multiplied.

He tarried many days in Joppa - Taking advantage of the good impression made on the people's minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith.

Simon a tanner - Whether the original word βυρσευς signifies a tanner or a currier, is of little consequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Simon had his house by the sea side. See Act 10:6. Of the trade itself the Talmudists speak with great contempt; they reckon it among blemishes. See proofs in Schoettgen.

1. Thus terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, Act 2:1, and continued to the resurrection of Dorcas; a period of about eight years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called before Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the following chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was a light to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded, and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, Rom 11:22. Thou canst only stand by faith; and be not high-minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life.

2. The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the impression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conversion he ever appealed to, as the most proper apology for his conduct; and, on several most important occasions, he not only refers to it, but enters into a detail of its circumstances, that his hearers might see that the excellency of the power was of God and not of man.

Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a successful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove; and, an matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doctors the synagogue had ever produced. He was evidently master of the three great languages which were spoken among the only people who deserved the name of nations - the Hebrew, and its prevailing dialect, the Chaldio-Syriac; the Greek, and the Latin; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of his conversion forbid the supposition: they do more; they render it impossible. One consideration on this subject will prove that imposture in this case was impossible: he had no communication with Christians; the men that accompanied him to Damascus were of his own mind - virulent, determined enemies to the very name of Christ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such company, no cheat could be practised. But was not he the deceiver? The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Christianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Roman superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so circumstanced, could any man, who possessed even the most moderate share of common sense, expect secular emolument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Christianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth; so that he counted all things dross and dung in comparison of the excellency of its knowledge. Had he continued a Jew he would have infallibly risen to the first dignities and honors of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honor and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable consequences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional sufferings, and the issue of his journey must be a violent death!

The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he became a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest conviction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul's call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he professed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in blood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity; his writings, the fullest exhibition and defense of its doctrines; and his life and death, a glorious illustration of its principles. Armed with this history of Paul's conversion and life, the feeblest believer needs not fear the most powerful infidel. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance?

Acts 22:3, &c; Acts 26:9, &c.

Bound - By the connivance, if not authority, of the governor, under Aretas the king. See Act 9:14,24.

And suddenly - When God suddenly and vehemently attacks a sinner, it is the highest act of mercy. So Saul, when his rage was come to the height, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By his also the suddenly constituted apostle was guarded against the grand snare into which novices are apt to fall.

He heard a voice - Severe, yet full of grace.

To kick against the goads - is a Syriac proverb, expressing an attempt that brings nothing but pain.

It shall be told thee - So God himself sends Saul to be taught by a man, as the angel does Cornelius, Acts 10:5. Admirable condescension! that the Lord deals with us by men, like ourselves.

The men - stood - Having risen before Saul; for they also fell to the ground, Acts 26:14. It is probable they all journeyed on foot. Hearing the noise - But not an articulate voice. And seeing the light, but not Jesus himself, Acts 26:13, &c.

And he was three days - An important season! So long he seems to have been in the pangs of the new birth. Without sight - By scales growing over his eyes, to intimate to him the blindness of the state he had been in, to impress him with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was less capable of conversing with outward objects. This was likewise a manifest token to others, of what had happened to him in his journey, and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim.

Behold he is praying - He was shown thus to Ananias.

A man called Ananias - His name also was revealed to Saul.

But he answered - How natural it is to reason against God.

All that call on thy name - That is, all Christians.

He is a chosen vessel to bear my name - That is, to testify of me. It is undeniable, that some men are unconditionally chosen or elected, to do some works for God

For I - Do thou as thou art commanded. I will take care of the rest; will show him - In fact, through the whole course of his ministry. How great things he must suffer - So far will he be now from persecuting others.

The Lord hath sent me - Ananias does not tell Saul all which Christ had said concerning him. It was not expedient that he should know yet to how great a dignity he was called.

They guarded the gates day and night - That is, the governor did, at their request, 2Cor 11:32.

And coming to Jerusalem - Three years after, Gal 1:18. These three years St. Paul passes over, Acts 22:17, likewise.

To the apostles - Peter and James, Gal. i, 18, 19. Gal 1:18,19 And declared - He who has been an enemy to the truth ought not to be trusted till he gives proof that he is changed.

Then the Church - The whole body of Christian believers, had peace - Their bitterest persecutor being converted. And being built up - In holy, loving faith, continually increasing, and walking in - That is, speaking and acting only from this principle, the fear of God and the comfort of the Holy Ghost - An excellent mixture of inward and outward peace, tempered with filial fear.

Lydda was a large town, one day's journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness.

Tabitha, which is by interpretation Dorcas - She was probably a Hellenist Jew, known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language, Dorcas. They are both words of the same import, and signify a roe or fawn.

The disciples sent to him - Probably none of those at Joppa had the gift of miracles. Nor is it certain that they expected a miracle from him.

While she was with the in - That is, before she died.

Peter having put them all out - That he might have the better opportunity of wrestling with God in prayer, said, Tabitha, arise. And she opened her eyes, and seeing Peter, sat up - Who can imagine the surprise of Dorcas, when called back to life? Or of her friends, when they saw her alive? For the sake of themselves, and of the poor, there was cause of rejoicing, and much more, for such a confirmation of the Gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

ANd Saul yet breathing out threatnings and slaughter against the discipl[illegible: 1 letter] of the Lord, went unto the c high priest,

St. Luke intending a narrative of the wonderful conversion of St. Paul, lets us know what manner of person he was before his conversion, that none might despond of the grace of God, who earnestly and heartily seek it.

So full of rage within, that the stream was outwardly apparent, which that inward fire had sent forth; nothing less than destruction of the Church is aimed at by its enemies; whilest Saul was one of them, he hunted after their pretious life too.

Who did usually preside in their great Council, in which they did take cognisance of such matters; the blood of Stephen did not quench their thirst, but increased it; they would spill more still.

Marginal references: Chap. 8.3. Gal. 1.13. 1 Tim 1.13.

2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

This Council, tho it sate at Ierusalem, had a power (whether commanding or recommending) over all the Synagogues within or without Iudea.

This was eminently so called, being the way of God, and the way of Life, and the onely right and true way; any profession, perswasion, or manner of life, is called a way frequently in Scripture, 1 Kings 15.26. Psal. 91.11.

It speaks their extraordinary rage, that would not spare the weaker Sex, who are generally spared on that account:

Which shews that he carried many with him to the further aggravation of his sin.

Where they had power to judge of such things, and out of which it was impossible that a Prophet should perish, Luke 13.33.

Marginal references: Gr. Of the way. So Chap. 19.9, 23.

3 And as he journeyed he came near Damascus: and suddenly there shined round about him a light from heaven.

He was near to Damascus before this wonderful vision, that being struck blind he might be the sooner led thither; as also, that the miracle might be more easily and publickly known, Damascus being the chief [illegible: 1 letter]ity of Syria; and tho about six days journey from Ierusalem, inhabited by many Iews.

This was done at noon-day, the rather that the light which Paul saw, might appear to be beyond that which the Sun gives; and this light was a symbol of that inward light, wherewith his mind was now to be inlightned; as also of the purity of the Doctrine he was to Preach, and holiness of his Life which he was to lead, and most probably it was caused by the glorified body of Christ, which appeared unto him.

Marginal references: Chap. 22.6. and 26.12. 1 Cor. 15.8.

4 And he fell to the earth, and heard a voice saying unto him , Saul , Saul, why persecutest thou me?

Saul fell to the earth, struck with the amazing light and terrible voice of Christ; as also with the sense of the presence of God, which he knew was thus reverenced by Daniel 8.17. and 10.9.

The name Saul is the rather mentioned, to mind him and us of his persecuting of Christ in his members; as his name-sake had persecuted David who was a type of Christ:

and 'tis ingeminated or doubled, not onely to rouze and awaken Saul; but to te[illegible: 3 letters]fie the more his love to him, and commiseration of him.

Christ was in Heaven, beyond Sauls rage; but Christ and his Church make but one body; thus Christ says, I was hungry and thirsty, Matth. 25.35. And in all their afflictions he is afflicted, Isaiah 63.9. but me is here emphatically spoken, as if our Saviour had minded him of his great love and mercy to him, in dying and suffering for him; and why then should he persecute him?

5 And he said , Who art thou Lord? And the Lord said, I am Jesus whom thou persecutest: It is hard for thee to kick against the pricks.

Saul was in a great consternation and doubting, whether it was God, or an Angel.

Tho he did not intend this persecution against Christ; yet our Saviour looks upon the good or evil done unto his members, as done unto himself.

This kicking against the pricks is a proverbial speech, taken either from Oxen, or Slaves, whom they used with goads to prick on to their work, which when they kicked against, or opposed themselves to, they did not hurt the goads or pricks, but themselves; so shall all persecutors find that their mischiefs recoil upon themselves; Christ and his members shall be made more glorious by it: This metaphor is common in Scripture, Deut. 32.15. 1 Sam. 2.29.

The pricks Saul had kicked against, were the Sermons and Miracles of St. Stephen and others.

Marginal references: Chap. 5.39.

6 And he trembling and astonished, said, Lord, What wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

Saul being thorowly humbled, and brought to resign himself wholly to God, makes this question, giving up himself as a white paper, for Christ to write what he would upon: He had thought he had done God good service, (as 'tis said many persecutors should think so too, Iohn 16.2.) but he is now powerfully brought off from his obstinacy in that perswasion.

Damascus, which was near at hand; whether Christ revealed his Gospel now unto him, or in the three days in which he remained blind in Damascus, ver. 9. is not so certain; but it is certain that he was [non-Latin text not transcribed], taught immediately by Christ himself, as he testifies, Gal. 1.12. and in that without any farther instruction he was baptized, ver. 17, 18. yet many things might be left for Ananias to confirm him in; and God by this sending of him to Ananias, would honour his own Ordinance, and recommend the Ministry and use of means, which are the power of God unto Salvation, Rom 1.16. and thus, tho God could have instructed Cornelius by the Angel which appeared unto him, Chap. 10.3. yet he is commanded to send for Peter, and to hear from him what he ought to do, Chap. 10.6.

Marginal references: Luke 3.10 Chap. 2.37. and 16 30.

7 And the men which journeyed with him , stood speechless , hearing a voice, but seeing no man.

In Chap. 26.14. these men are said to be fallen to the earth as well as Saul, which they might at first be, and now rose up; or rather by standing still, here, is onely meant, they being sorely amazed, they remained in the place in which they were, without going forward: Thus the Angel forbid Lot and his family, to stay or stand in the plain, Gen. 19.17. meaning that they should hasten forward.

The greater difficulty, is to reconcile these words with Chap. 22.9. where it is expresly said, that these men did not hear the voice; but it is there added of him that spake unto Saul, so that they might hear the voice of Saul, as 'tis said in this place, and wonder whom he spake unto, or what he spake about, they not hearing the voice of him that spake unto him, as in that Chap. 22.9. it is said; and it seems very likely that they should not hear the voice of Christ, for we read not that any of them were converted; and being left in their infidelity, they were in some respects the more undeniable witnesses of a great part of that Miracle: but if it be understood of the voice of Christ in both places, then they might hear it, as 'tis said here, inarticulately, or the noise which that voice made; but not hear it articulately, or so as to understand it, as in a parallel case, Iohn 12.29. The people are said to hear the voice that spake unto Christ from Heaven, yet they heard so confusedly, as that they thought it had onely been thunder: To be sure, they that are converted, and they who are not converted by the word of God, may hear the word; but after a very different manner: they that are converted by it, onely hearing it inwardly, spiritually, effectually.

These Fellow-travellers with St. Paul, are said to see no man; but the expression here imports their doing their utmost for to see him that spake: thus God made a difference, Daniel 10.7. in the vision we read of there.

Marginal references: Dan. 10.7.

8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.

When he opened his eyes as at other times, when he did rise to see, the glorious light had so dazled him, that he could see nothing; thus Saul was, and all men are before their conversion: He had the shape of a man, and of one learned in the Law, when notwithstanding he is blind, and sees or knows nothing as he ought to know.

9 And he was three days without sight, and neither did eat nor drink.

Some have thought that in these three days Paul had that rapture into the third Heavens, which-he speaks of, 2 Cor. 12.2. but that seems rather to have been afterwards; God would howsoever by this humble and try him, and excite his dependance wholly upon him, and that he might value his restored sight the more.

That by fasting he might be more intent in Prayer; for fasting does prepare for Prayer, and therefore fasting and Prayer is so often put together, Matth. 17.21. Chap. 13.3. In those places they could fast longer without prejudice to their health, than amongst us, as and I might add, were more willing to fast for any Spiritual advantage, than we be.

10 ¶ And there was a certain disciple at Damascus, named Ananias, and to him said the Lord in a vision, Ananias. And he said , Behold, I am here, Lord.

He was of good repute for zeal and holiness, as appears, Chap 22.12. but whether he was one of the seventy Disciples which our Saviour sent out; Luke 10.1. as some will have, is not certain.

Thereby shewing his willingness to be sent in Gods message, and to do as God should bid him, as Samuel to Eli, 1 Sam. 3.4.

11 And the Lord said unto him, Arise, and go into the street, which is called straight, and enquire in the house of Judas for one called Saul of Tarsus: for behold , he prayeth,

God telleth our wandrings, and knoweth our abode, and mindeth his, especially in their sorrows, which was Sauls case.

He spent those three days spoken of, ver. 9. in acts of great humiliation, in which he would also not taste any food; this is revealed to Ananias, that he might not fear to go unto him; a great change, is Saul also amongst them that pray? A greater wonder than that the other Saul formerly was amongst the Prophets.

Marginal references: Chap. 21.39. and 22.3.

12 And hath seen in a vision a man named Ananias, coming in, and putting his hand on him, that he might receive his sight▪

If this verse be the words of St. Luke, continuing the History, then they must be included in a parenthesis, the sense being entire without them; but they seem to be the words of the Lord continued to Ananias, telling him, how he had provided for his welcome to Saul, contrary to his expectation.

13 Then Ananias answered, Lord, I have heard by many of this man , how much evil he hath done to thy saints at Jerusalem:

His design and commission could not be noised abroad.

The Disciples of Christ are called Saints, because 1. They are dedicated unto the Lord in their baptism. 2. They are called unto holiness. 3. They did then live holily, and exemplarily. 4. And so must all that hope for any benefit by their being Disciples of Christ, &c.

Marginal references: Ver. 1.

14 And here he hath authority from the chief priests, to bind all that call on thy name.

Here Ananias shews the strength of his excuse; for flesh and blood cried in him as in Moses, Exod. 4.13. send by him whom thou wilt send.

15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and n the children of Israel.

The whole World is Gods Fabrick, and the Church especially is his house; not onely in the whole World, but in the visible Church there are all sorts of utensils, some for higher, others for meaner uses; Saul was to be a vessel unto honour, Rom 9 21. into which the treasures of Gods word was to be put, 2 Cor. 4.7. tho he was but an earthen vessel: Paul was indeed chosen by God to Preach the Gospel, Gal. 1.15. To suffer for Christs names sake, 1 Thes. 3.3.

This mystery of the calling of the Gentiles began now to spread abroad, and to be made more known, which was hid in those promises, Isaiah 49.6. Ier. 1.10.

Marginal references: Chap. 13.2. and 22.21. Rom. 1.1. Eph. 3.8. 1. Tim. 2.7.; Rom. 1.5.; Chap. 25.22.

16 For I will shew him how great things he must suffer for my names sake.

He shall suffer as great things as he ever did cause, or inflict; the hatred of his own Countrey-men the Iews, and the fury of the Gentiles; see the catalogue of them, 2 Cor. 11.23. And were there ever so many sufferings heaped upon one man? and yet tho all these were foretold unto him, and certainly foreknown by him; yet he would Preach the Gospel for all that; m[illegible: 1 letter]ch was forgiven him, and he loved much.

Marginal references: Chap. 21.11▪

17 And Ananias went his way, and entred into the house, and putting his hands on him, said , Brother Saul, the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me, that thou mightest receive thy sight, and be filled with the holy Ghost.

The house of Iudas with whom Saul lodged, as ver. 11.

Concerning this, see Chap. 6.6. besides, on what may be said of this imposition of hands elsewhere: The curing of St. Pauls blindness, was one reason of putting his hands on him here, for so it was ordinarily done towards the sick or infirm; they laid their hands upon them to heal them, as it was promised that they should do, Mark 16.18.

Saul was become Ananias his Brother, as professing the same faith, and heir of the same promise with him.

Ananias mentions what had hapned to Paul in the way, that Paul might be assured that he was sent from God, for none else could have told him what had happened.

Marginal references: Chap. 22.12.; Chap. 8.17.; Chap. 8.15.

18 And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.

As scales of Fish: It was no ordinary blindness, nor from any ordinary cause, and could not have been cured by common means.

19 And when he had received meat , he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

St. Paul could not but be much weakned with his journey, fear, grief, fasting, and constant praying; and now he takes a prudent care of his health, that he might be further enabled for the service of God, to what place soever he should be appointed.

Saul is no sooner changed, but he changeth his company and acquaintance; he re[illegible: 1 letter]orts to none of the Rabbies of the Iews, but to the Disciples of Christ; he would love any, learn of any, that had Christ for their Master.

20 And straightway he preached Christ in the synagogues, that he is the Son of God.

The Apostles spake unto the Iews first, either that they might convert them, or at least take away all excuse from them.

Which doubtless he spake largely unto, tho it be not here expressed; but he had an abundance in his heart, having tasted the power of the grace of God in Christ, and out of his heart is mouth spake.

21 But all that heard him were amazed, and said , Is not this he that destroyed them which called on this name in Jerusalem, and came▪ hither for that intent, that he might bring them bound unto the chief priests?

This great change is a most unaccountable thing, and might truly cause amazement; but ex quovis ligno fit Mercurius, cum digitu[illegible: 1 letter] Dei sit statuarius, Nothing is too hard for that God in whose hand Saul's heart was.

22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus , proving that this is very Christ.

True grace thrives by exercise and opposition: The word here used, many take to be a Metaphor from builders, who in erecting their Fabricks, fit one piece or part to another, and then bring them, and joyn them together; thus St. Paul did, in bringing forth, or quoting the promises in the Old Testament, and shewing their exactly being fulfilled in the New Testament, or in the Gospel of our Saviour Jesus Christ; and he spake with such an evidence and demonstration of the Spirit, that he did as 'twere constrain men to be of his opinion:

Which was the sum of the Gospel.

23 ¶ And after that many days were fulfilled, the Jews took counsel to kill him:

God would not presently expose him to conflicts, but inure him to suffer by degrees; as also it pleased God to spare him so long nigh unto, that place where he had wrought so great a miracle for him; the sense of which might the [illegible: 1 letter]ore be upon himself and others also, for he continued here three years, as may be seen, Gal. 1.17, 18. excepting onely a journey into Arabia.

24 But thei[illegible: 1 letter] laying wait was known of Saul: And they watched the gates day and night to kill him.

The Iews, who stirred up Aretas the King of Damascus against Paul, 2 Cor. 11.32, 33. now began those things foretold, ver. 16. to be fulfilled.

25 Then the disciples took him by night, and let him down by the wall in a basket.

As Rahab did the spies, Iosh. 2.15. and Michal did David, 1 Sam. 19.12.

26 And when Saul was come to Jerusalem he assayed to joyn himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.

To be admitted to intimate fellowship and communion with the Disciples.

Paul was sufficiently known by name and face at Ierusalem, and many had felt his rage.

But how could the Disciples be ignorant of his conversion so long, if it was three years after? as it seems by Gal. 1.17. To answer which, may be considered, 1. The great distance betwixt Ierusalem and Damascus, (six days journey) 2. The little correspondence betwixt the Kings of those places, Herod and Aretas. 3. The persecution which was at Ierusalem, might hinder the Converts of Damascus from going thither. 4. Paul might have spent a great part of the three years in his journey amongst the Arabians, of which before.

Marginal references: Chap. 22.17.

27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

Of Barnabas mention is made. Chap. 4.36. who is thought to have been Pauls Fellow-Disciple under Gamaliel.

These Apostles, to whom Barnabas brought Paul, were Peter and Iames, as Gal. 1.18. who being the Apostles of the circumcision, or having Iudas under their charge, were abiding at Ierusalem, whilest the other Apostles probably were absent, being founding of Churches elsewhere.

Some take these things to have been related by Paul, others by Barnabas, who testified these things concerning Paul.

28 And he was with them coming in, and going out at Jerusalem.

Living amongst them, and freely conversing with them; that is, with Peter, and Iames, and the rest of the believers, who had now no suspition of him.

Marginal references: Gal. 1.18.

29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

Hellenists, of which Chap. 6.1. such as were born in foreign parts, but of Iewish parents; these Paul chose rather to dispute with, because these had raised the persecution against Stephen, and Paul had furthered them in it; and he was very desirous to unweave that web, and give them an Antidote unto whom he had formerly given Poison; being especially concerned for their Souls, whom he had helped to destroy.

30 Which when the brethren knew, they brought him down to q Cesarea, and sent him forth to Tarsus.

There were two Towns of this name, one a Coast-Town spoken of Chap. 8.40. the other was called Cesarea-Philippi, nigh Mount Lebanon.

St. Pauls birth-place, where amongst his Relations and Acquaintance, they might hope he would be safe.

31 Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied.

When Paul was sent away, against whom they had the greater spite, as having been as zealous a persecutor as any amongst them.

The Church is frequently compared to a building, and every believer to the Temple of God, 1 Cor. 3.16. and 6.19. which God dwells in; from whence this Metaphor is taken.

Walking is a progressive motion, and so is building, an adding to a Structure till it come to perfection; which signifies, that these believers increased daily in the knowledge of God, in true Piety and Charity, &c.

The word also signifies the exhortation of the holy Ghost, such exhortations as were given from God by the Apostles; to be sure, the comforts of the Spirit, are not [illegible: 1 word] our obedience to the commandments of God; and [illegible: 1 span] to be given here as the reason why the Churches were edified, and did thus increase; because believers walked in the fear of the Lord; and nothing perswades more effectually to the embracing of Religion, than the holy living of such as make profession of it.

32 ¶ And it came to pass as Peter passed thorowout all quarters, he came down also to the saints which dwelt at Lydda.

Where the Disciples that were dispersed had planted Churches.

See ver. 13.

A little Town about the west bank of I[illegible: 2 letters]dan, not far from the Mediterr[illegible: 1 letter]nean Sea.

33 And there he found a certain man named Eneas, which had kept his bed eight years, and was sick of the palsie.

'Tis supposed this Eneas was a Iew, tho now living at Lydda; and that St. Luke here names him by the name the Grecians called him by; he being amongst his own Countrey-men called Hille[illegible: 1 letter].

To shew the difficulty of the cure, and greatness of the Miracle.

34 And Peter said unto him, Eneas , Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.

These words are not a prayer, (tho they were not spoken without Peters lifting up his heart to Christ in prayer) but a promise to this sick man of health and recovery, declaring from whom he [illegible: 1 letter]hould receive it, that he might know whom to acknowledge, and thank for it.

Our Saviour bids the sick of the palsie to arise, and take up his bed, Mark 2.9. and so he commands the impotent man, Iohn 5 8. Here St. Peter bids this Paralytick to make his bed; which seems more strange, being he was commanded to arise, so that now he should have no need of having his bed made, but 'tis easily answered, that being it was onely intended to shew how fully that he was cured: the making of his bed, did as mch prove both to himself and others, that he was recovered, as any thing else could do.

35 And all that dwelt at Lydda, and Saron, saw him, and turned to the Lord.

Verse 32.

Saron is the name of a City, 1 Chron. 5.16. but here it is rather the name of a Countrey, (which the masculine article usually shews) lying between Mount Thabor, and the Lake of Tiberias, a very-fruitful plain, 1 Chron. 27.29. Cant. 2. To the owning of his truth. Error (if in fundamentals) keeps us from God.

36 ¶ Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works, and alms deeds which she did.

A post-town, see Chap. 10.5. These circumstances of places and persons, are set down to evidence the certainty of the History.

Tabitha, according to the Syriack dialect then in use amongst the Iews, and Dorcas as [illegible: 1 letter]he was called among the Greeks; it being common for the same person to have two names, one Hebrew and the other Greek, as Thomas who was called Didymus, and Cephas who was called Peter.

She was rich in good works, which are the best riches, last longest, and go farthest.

37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber.

They washed the dead, and anointed them, to fit them for their burying, and especially to shew their hope of the Resurrection; which some think St. Paul alludes unto, 1 Cor. 15.29.

38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.

They sent for Peter, that he might come to comfort those that were concerned in the great loss of so good a woman, and it may be not without some hopes of her recovery by a Miracle from St. Peter; which is the likelier, because they so much hasten his coming to them.

She being already dead, and they preparing for her burial.

Marginal references: Or, be grieved.

39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made while she was with them.

It was strange that Peter should be sent for, or that he should go on such an account, viz. to raise one that was dead; but God, who had ordered this Miracle for the manifestation of his truth and glory, so wrought in their hearts, that they did this out of faith; tho if others should think to imitate it, it would be but presumption.

Here needed no mourning women to be hired; the death of this good woman was a common loss: these coats were made by Dorcas in her life time, to cloath the poor and naked with all.

40 But Peter put them all forth, and kneeled down and prayed, and turning him to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.

Peter put them out, that he might pray the more earnestly, without distraction, or interruption; thus Elisha shut the door to him, 2 Kings 4.33 when he prayed for the Shunamites Son.

This his kneeling is mentioned, to recommend reverence in our praying unto God.

Peter by his betaking himself unto Prayer, would shew, that he could do nothing by his own power, but it must co[illegible: 1 letter]e from above; and he had every mercy, as much preca[illegible: 1 letter]iously, and by prayer, as any other.

41 And he gave her his hand, and lift her up; and when he had called the saints and widows, presented her alive.

Such who had sent for him, and now were gathered together, to see what effects his prayers might have.

And in perfect health, as all were that were miraculously cured; for the Lords works are perfect. Deut. 32.4.

42 And it was known throughout all Joppa; and many believed in the Lord.

This cure was wrought, and all the other Miracles were done, to be a means to make the Gospel to be believed, which he published, and was an undeniable proof, that this Doctrine was from Heaven; for none could do such things, unless God were with him, or rather unless God did them by him; So that this Miracle wrought by St. Peter, did more good to the Souls of many, than to the body of this relieved woman.

43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.

The Miracle had onely prepared them to receive his Doctrine, which Peter tarried some time with them, to instruct them in: The Miracle had prepared the ground, and now he takes this season to sow the seed of the word into it.

Saul's Conversion.

1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink.

We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul—desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis—but four feet and a half in height; his Roman name which he went by among the citizens of Rome was Paul—little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His father and mother were both native Jews; therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), which was common with those among the Jews who were bred scholars (as Dr. Lightfoot saith), for the earning of their maintenance, and the avoiding of idleness. This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told,

I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, 1 Tim. i. 13. And so ill informed was his conscience that he thought he ought to do what he did against the name of Christ (ch. xxvi. 9) and that he did God service in it, as was foretold, John xvi. 2. Here we have,

1. His general enmity and rage against the Christian religion (v. 1): He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the persecution was threatenings and slaughter. There is persecution in threatenings (ch. iv. 17, 21); they terrify and break the spirit: and though we say, Threatened folks live long, yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, ch. xxii. 4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence; his very breath, like that of some venomous creatures, was pestilential. He breathed death to the Christians, wherever he came; he puffed at them in his pride (Ps. xii. 4, 5), spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly.

2. His particular design upon the Christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution at Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (v. 1) to go to Damascus, v. 2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (ch. xxii. 5) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was to have a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christians are here said to be those of this way; those of the way, so it is in the original. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as away by itself, a by-way, a party, a faction. (2.) The high priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magnitude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, 1 Tim. i. 13.

II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is,

1. The place and time of it: As he journeyed, he came near to Damascus; and there, Christ met with him.

(1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job xxxiii. 15-17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it.

(2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe that he who was to be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly—they threshed Gilead with threshing instruments of iron (Amos i. 3), and now it was likely to be so again.

(3.) He was in a wicked way, pursuing his design against the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God's pity and of his power.

(4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (v. 13, 14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Ps. lxxvi. 10) and mollifying them for a time, as the Old-Testament Saul, who relented towards David more than once (1 Sam. xxiv. 16; xxvi. 21), or renewing their spirits, and fixing upon them durable impressions, as upon the New-Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, 1 Sam. xxv. 32.

2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him a light from heaven; but it appears from what follows (v. 17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (ch. xxii. 14), and see ch. xxvi. 13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time (ch. iii. 21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle that he should see the Lord, and so he did, 1 Cor. ix. 1; xv. 8. (1.) This light shone upon him suddenly—exaiphnes, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the blessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Cant. vi. 12. (2.) It was a light from Heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (ch. xxvi. 13), for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa. xxiv. 23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see something very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious to us, as light. The first thing in this new creation, as in that of the world, is light, 2 Cor. iv. 6. Hence all Christians are said to be children of the light and of the day, Eph. v. 8.

3. The arresting of Saul, and his detachment: He fell to the earth, v. 4. Some think that he was on foot, and that this light, which perhaps was accompanied with a thunderclap, so terrified him that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of astonishment. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he; for Saul was now in a public post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beast he rode on, and make it throw him; and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him, to keep all his bones, so that not one of them was broken. It appears (ch. xxvi. 14) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered, (1.) As the effect of Christ's appearing to him, and of the light which shone round about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and a humble submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am undone. (2.) As a step towards this intended advancement. He is designed not only to be a Christian, but to be a minister, an apostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours are commonly first laid low. Those who are designed to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ are first struck with a sense of their unworthiness to be employed.

4. The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him (and it was distinguishing, to him only, for though those that were with him heard a sound, v. 7, yet they knew not the words, ch. xxii. 9), Saul, Saul, why persecutest thou me? Observe here,

(1.) Saul not only saw a light from heaven, but heard a voice from heaven; wherever the glory of God was seen, the word of God was heard (Exod. xx. 18); and to Moses (Num. vii. 89); and to the prophets. God's manifestations of himself were never dumb shows, for he magnifies his word above all his name, and what was seen was alway designed to make way for what was said. Saul heard a voice. Note, Faith comes by hearing; hence the Spirit is said to be received by the hearing of faith, Gal. iii. 2. The voice he heard was the voice of Christ. When he saw that just One, he heard the voice of his mouth, ch. xxii. 14. Note, The word we hear is likely to profit us when we hear it as the voice of Christ, 1 Thess. ii. 13. It is the voice of my beloved; no voice but his can reach the heart. Seeing and hearing are the two learning senses; Christ here, by both these doors, entered into Saul's heart.

(2.) What he heard was very awakening.

[1.] He was called by his name, and that doubled: Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David whose name he bore. He was indeed a second Saul, and such an enemy to the Son of David as the other was to David. Calling him by his name intimates the particular regard that Christ had to him: I have surnamed thee, though thou hast not known me, Isa. xlv. 4. See Exod. xxxiii. 12. His calling him by name brought the conviction home to his conscience, and put it past dispute to whom the voice spoke this. Note, What God speaks in general is then likely to do us good when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally, as if God spoke to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer. xxii. 29, O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery. He speaks as one in earnest; it is like Martha, Martha (Luke x. 41), or Simon, Simon (Luke xxii. 31), or O Jerusalem, Jerusalem, Matt. xxiii. 37. He speaks to him as to one in imminent danger, at the pit's brink, and just ready to drop in: "Saul, Saul, dost thou know whither thou art going, or what thou art doing?"

[2.] The charge exhibited against him is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he was made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil in himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of is persecution: Why persecutest thou me? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning: "It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal learned education, has good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would show thee the folly of it. It is worse in thee than in another." 2. The person sinned against: "It is I, who never did thee any harm, who came from heaven to earth to do thee good, who was not long since crucified for thee; and was not that enough, but must I afresh be crucified by thee?" 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it: "Not only thou hast persecuted, but thou persecutest, thou persistest in it." He was not at this time hauling any to prison, nor killing them; but this was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, Those that are designing mischief are, in God's account, doing mischief. 4. The question put to him upon it: "Why dost thou do it?" (1.) It is complaining language. "Why dealest thou thus unjustly, thus unkindly, with my disciples?" Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin: "Why art thou such an enemy to thyself, to thy God?" Note, The sins of sinners are a very grievous burden to the Lord Jesus. He is grieved for them (Mark iii. 5), he is pressed under them, Amos ii. 13. (2.) It is convincing language: "Why dost thou thus: Canst thou give any good reason for it?" Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge who eat up God's people, Ps. xiv. 4. Why persecutest thou me? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that is was one in heaven that he was all this while insulting; for surely, if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Matt. xxv. 45.

5. Saul's question upon his indictment, and the reply to it, v. 5.

(1.) He makes enquiry concerning Christ: Who art thou, Lord? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge; the compellation is respectful: Lord. He who had been a blasphemer of Christ's name now speaks to him as his Lord. The question is proper: Who art thou? This implies his present unacquaintedness with Christ; he knew not his voice as his own sheep do, but he desired to be acquainted with him; he is convinced by this light which encloses him that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Judg. xiii. 17; Gen. xxxii. 29. Note, there is some hope of people when they begin to enquire after Jesus Christ.

(2.) He has an answer immediately, in which we have,

[1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious enquiries of those who covet an acquaintance with him: I am Jesus whom thou persecutest. The name of Jesus was not unknown to him; his heart had risen against it many a time, and gladly would he bury it in oblivion. He knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself by manifesting himself to them. He said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is, ch. xxii. 8. Saul used to call him so when he blasphemed him: "I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth." And he would show that now that he is in his glory he is not ashamed of his humiliation. Secondly, "I am that Jesus whom thou persecutest, and therefore it will be at thy peril if thou persist in this wicked course." There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs.

[2.] His gentle reproof of him: It is hard for thee to kick against the pricks, or goads—to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for.

6. His surrender of himself to the Lord Jesus at length, v. 6. See here,

(1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?"

(2.) His address to Jesus Christ, when he was in this frame: Lord, what wilt thou have me to do? This may be taken, [1.] As a serious request for Christ's teachings: "Lord, I see I have hitherto been out of the way; thou hast shown me my error, set me to rights; thou hast discovered sin to me, discover to me the way to pardon and peace." It is like that, Men and brethren, what must we do? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work begun in the soul. Or, [2.] As a sincere resignation of himself to the direction and government of the Lord Jesus. This was the first word that grace spoke in Paul, and with this began a spiritual life: Lord Jesus, What wilt thou have me to do? Did not he know what he had to do? Had he not his commission in his pocket? And what had he to do but to execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the high priest and the elders have me to do? What will my own wicked appetites and passions have me to do? But, What wilt thou have me to do? The great change in conversion is wrought upon the will, and consists in the resignation of that to the will of Christ.

(3.) The general direction Christ gave him, in answer to this: Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him, but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider awhile what he has done in persecuting Christ, and be deeply humbled for that, and then he shall be told what he has further to do. [2.] He must not have it in this way, by a voice from heaven, for it is plain that he cannot bear it; he trembles, and is astonished. He shall be told therefore what he must do by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him, which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does and would he have them to do, though they know not now, they shall know hereafter.

7. How far his fellow travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise; for he lay under a heavier load than any of them did; but when they were up, (1.) They stood speechless, as men in confusion, and that was all, v. 7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down and struck dumb by it. No external means will of themselves work a change in the soul, without the Spirit and grace of God, which distinguish between some and others; among these that journeyed together, one is taken, and the others left. They stood speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God's children are born dumb. (2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spoke, nor heard distinctly what was said to him: which reconciles it with what is said of this matter, ch. xxii. 9, where it is said, They saw the light and were afraid (which they might do and yet see no man in the light, as Paul did), and that they heard not the voice of him that spoke to Paul, so as to understand what he said, though they did hear a confused noise. Thus those who came hither to be the instruments of Paul's rage against the church serve for witnesses of the power of God over him.

8. What condition Saul was in after this, v. 8, 9. (1.) He arose from the earth, when Christ commanded him, but probably not without help, the vision had made him so faint and weak, I will not say like Belshazzar, when the joints of his loins were loosed and his knees smote one against another, but like Daniel, when upon the sight of a vision no strength remained in him, Dan. x. 16, 17. (2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light that, by dazzling his eyes, had dimmed them—Nimium sensibile lædit sensum; for then those with him would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ dazzles the eyes to all things here below. Christ, in order to the further discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only. (3.) They led him by the hand into Damascus; whether to a public house, or to some friend's house, is not certain; but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem was himself led a prisoner and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth. (4.) He lay without sight, and without food, neither did eat nor drink for three days, v. 9. I do not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. xii. So far from this that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin that he could relish neither meat nor drink.

Ananias Sent to Saul; Ananias Restores Saul's Sight; Saul Associates with the Disciples; Saul Preaches Christ at Damascus.

10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will show him how great things he must suffer for my name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

As for God, his work is perfect; if he begin, he will make an end: a good work was begun in Saul, when he was brought to Christ's feet, in that word, Lord, what wilt thou have me to do? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned. Christ here takes care of the work of his own hands. He that hath torn will heal—that hath smitten will bind up—that hath convinced will comfort.

I. Ananias is here ordered to go and look after him, to heal and help him; for he that causeth grief will have compassion.

1. The person employed is Ananias, a certain disciple at Damascus, not lately driven thither from Jerusalem, but a native of Damascus; for it is said (ch. xxii. 12) that he had a good report of all the Jews who dwelt there, as a devout man according to the law; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice—on this occasion, though it does not appear that he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, because Christ would employ variety of hands in eminent services, that the honours might not be monopolized nor engrossed by a few—because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them—and because he would direct us to make much of the ministers that are where our lot is cast, if they have ordained mercy to be faithful, though they are not of the most eminent.

2. The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, v. 10. It is probable it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, "Behold I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me." Go then, saith Christ, into the street which is called Straight, and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what house, nay, and which is more, in what frame they are: he knows their souls in adversity.

3. Two reasons are given him why he must go and enquire for this stranger, and offer him his service—

(1.) Because he prays, and his coming to him must answer his prayer. This is a reason, [1.] Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14. There is no question, saith Christ, but he is a true convert, for behold he prayeth. Behold denotes the certainty of it: "Assure thyself it is so; go and see." Christ was so pleased to find Paul praying that he must have others to take notice of it: Rejoice with me, for I have found the sheep which I had lost. It denotes also the strangeness of it: "Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer." But was it such a strange thing for Saul to pray? Was he not a Pharisee? and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and the corners of the streets? Yes; but now he began to pray after another manner than he had done; then he said his prayers, now he prayed them. Note, Regenerating grace ever more sets people on praying; you may as soon find a living man without breath as a living Christian without prayer; if breathless, lifeless; and so, if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed. It is no time to linger, for behold he prayeth: if the child cry, the tender nurse will hasten to it with the breast. Saul here, like Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke, and kicking against the goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant child, and since I spoke against him, for persecuting me, I do earnestly remember him still." Jer. xxxi. 18-20. Observe what condition Saul was now in. He was under conviction of sin, trembling and astonished; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Christ had promised him that it should be further told him what he should do (v. 6), and he prays that one may be sent to him to instruct him. Note, What God has promised we must pray for; he will for this be enquired of, and particularly for divine instruction.

(2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and Ananias's coming to him must answer his dream, for it was of God (v. 12): He hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him that he might receive his sight. Now this vision which Paul had may be considered, [1.] As an immediate answer to his prayer, and the keeping up of that communion with God which he had entered into by prayer. He had, in prayer, spread the misery of his own case before God, and God presently manifests himself and the kind intentions of his grace to him; and it is very encouraging to know God's thoughts to us-ward. [2.] As designed to raise his expectations, and to make Ananias's coming more welcome to him. He would readily receive him as a messenger from God when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here were two visions in order to it. When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to show unto man his uprightness, it must be acknowledged with thankfulness to his praise.

II. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him.

1. Ananias pleads that this Saul was a notorious persecutor of the disciples of Christ, v. 13, 14. (1.) He had been so at Jerusalem: "Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem, that he was the most virulent, violent persecutor of all, and a ringleader in the mischief—what havoc he has made in the church: there was no man they were more afraid of, no, not the high priest himself, than of Saul; nay," (2.) "His errand to Damascus at this time is to persecute us Christians: Here he has authority from the chief priests to bind all that call on thy name, to treat the worshippers of Christ as the worst of criminals." Now, why does Ananias object this. Not, "Therefore I do not owe him so much service. Why should I do him a kindness who has done and designed us so much unkindness?" No, Christ has taught us another lesson, to render good for evil, and pray for our persecutors; but if he be such a persecutor of Christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And, if he thus bring himself into trouble, he will be blamed for his indiscretion. [2.] Will it be to any purpose to go to him? Can such a hard heart ever be softened, or such an Ethiopian ever change his skin?

2. Christ overrules the objection (v. 15, 16): "Do not tell me how bad he has been, I know it very well; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him." He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it to many; an earthen vessel (2 Cor. iv. 7), but a chosen vessel. The vessel God uses he himself chooses; and it is fit he should himself have the choosing of the instruments he employs (John xv. 16): You have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, nor thrown away as a despised broken vessel, or a vessel in which there is no pleasure. He is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be enlisted, and Saul must be a standard-bearer. He must bear Christ's name, must bear witness to it before kings, king Agrippa and Cæsar himself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings (v. 16): I will show him how great things he must suffer for my name's sake. He that has been a persecutor shall be himself persecuted. Christ's showing him this intimates either his bringing him to these trials (as Ps. lx. 3), Thou hast shown thy people hard things, or his giving notice of them beforehand, that they might be no surprise to him. Note, Those that bear Christ's name must expect to bear the cross for his name; and those that do most for Christ are often called out to suffer most for him. Saul must suffer great things. This, one would think, was a cold comfort for a young convert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the service of the church, shall be so balanced with spiritual comforts and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake.

III. Ananias presently goes on Christ's errand to Saul, and with good effect. He had started an objection against going to him, but, when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do but to go on with our work, and not hang upon an objection?

1. Ananias delivered his message to Saul, v. 17. Probably he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as one of the signs that should follow those that believe, that they should lay hands on the sick, and they should recover (Mark xvi. 18), and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping healing hand upon him. The blood-thirsty hate the upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own him as a brother intimated to him God's readiness to own him as a son, though he had been a blasphemer of God and a persecutor of his children. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou camest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit—The hand that wounded heals. "His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes hath sent me to wash them, that they may be cured." Ananias might deliver his message to Saul very appositely in the prophet's words (Hos. vi. 1, 2): Come and turn to the Lord, for he hath torn and he will heal thee; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles; and Ananias's putting his hands upon him before he was baptized was for the conferring of the Holy Ghost.

2. Ananias saw the good issue of his mission. (1.) In Christ's favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to those that were bound (Isa. lxi. 1) is explained by the giving of sight to the blind, Luke iv. 18; Isa. xlii. 7. Christ's commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage by receiving sight (v. 18), which was signified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to show that it was miraculous. This signified the recovering of him, [1.] From the darkness of his unconverted state. When he persecuted the church of God, and walked in the spirit and way of the Pharisees, he was blind; he saw not the meaning either of the law or of the gospel, Rom. vii. 9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, John ix. 41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them (ch. xxvi. 18), to open men's eyes, and turn them from darkness to light: this was what Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him. This filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings. (2.) In Saul's subjection to Christ: He was baptized, and thereby submitted to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, enlisted under his banner, and joined himself to him for better for worse. The point was gained: it is settled; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour.

IV. The good work that was begun in Saul is carried on wonderfully; this new-born Christian, though he seemed as one born out of due time, yet presently comes to maturity.

1. He received his bodily strength, v. 19. He had continued three days fasting, which, with the mighty weight that was all that time upon his spirits, had made him very weak; but, when he had received meat, he was strengthened, v. 19. The Lord is for the body, and therefore care must be taken of it, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phil. i. 20.

2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard lies down with the kid, Isa. xi. 6. Note, Those that take God for their God take his people for their people. Saul associated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and grace by conversing with them; and thus he made profession of his Christian faith, and openly declared himself a disciple of Christ, by associating with those that were his disciples.

3. He preached Christ in the synagogues, v. 20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him, Gal. i. 15, 16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job xxxii. 20. Observe, (1.) Where he preached—in the synagogues of the Jews, for they were to have the first offer made them. The synagogues were their places of concourse; there he met with them together, and there they used to preach against Christ and to punish his disciples, by the same token that Paul himself had punished them oft in every synagogue (ch. xxvi. 11), and therefore there he would face the enemies of Christ where they were most daring, and openly profess Christianity where he had most opposed it. (2.) What he preached: He preached Christ. When he began to be a preacher, he fixed this for his principle, which he stuck to ever after: We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it (v. 21): All that heard him were amazed, and said, "Is not this he that destroyed those who called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do?" Quantum mutatus ab illo—Oh how changed! Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then that he would ever preach Christ as he does? Doubtless this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues.

4. He confuted and confounded those that opposed the doctrine of Christ, v. 22. He signalized himself, not only in the pulpit, but in the schools, and showed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength. He became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong. He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon him (v. 21), in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was thereby so much the more emboldened, finding he had enough at hand wherewith to answer the worst they could say to him. (2.) He ran down his antagonists, and confounded the Jews who dwelt in Damascus; he silenced them, and shamed them—answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews he was still proving that this Jesus is very Christ, is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, symbibazon—affirming it and confirming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness.

The Jews Plot to Kill Saul; Saul Is Received by the Apostles; Prosperity of the Church.

23 And after that many days were fulfilled, the Jews took counsel to kill him: 24 But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket. 26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 And he was with them coming in and going out at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Cæsarea, and sent him forth to Tarsus. 31 Then had the churches rest throughout all Judæa and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal. i. 16, 17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.

I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (v. 23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (v. 24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Cor. xi. 32. Now Christ showed Paul what great things he must suffer for his name (v. 16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away—hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God.

II. He met with difficulties at Jerusalem the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal. i. 18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (v. 28, 29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historesai Petron—to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,

1. How shy his friends were of him (v. 26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (v. 27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, 2 Cor. iii. 1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do.

2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause—to see him coming in, and going out, with the apostles (v. 28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (v. 29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, ch. vi. 10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (v. 30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (ch. xxii. 17, 18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, v. 15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony.

III. The churches had now a comfortable gleam of liberty and peace (v. 31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe,

1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation.

2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord—were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost—were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly.

3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. Thus those that will not be won by the word may be won by the conversation of professors.

The Cure of Æneas.

32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord.

Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, v. 32. 1. He passed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dia panton—among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, ch. xii. 2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. viii. 12; Ezra ii. 33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Ps. xvi. 3.

II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, v. 33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, v. 34. (1.) Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure—not, "He will make thee," but, "He does make thee, whole;" and a perfect cure—not, "He makes thee easy," but "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself: "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do; for, though Jesus Christ makes thee whole, yet thou must arise and make use of the power he gives thee: "Arise, and make thy bed, to be to thee no longer a bed of sickness, but a bed of rest." (3.) Power went along with this word: he arose immediately, and no doubt very willingly made his own bed.

III. The good influence this had upon many (v. 35): All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa. lxv. 10. 1. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.

Tabitha Raised to Life.

36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.

Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former—the raising of Tabitha to life when she had been for some time dead. Here is,

I. The life, and death, and character of Tabitha, on whom this miracle was wrought, v. 36, 37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Prov. v. 19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa. xxxii. 8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit. iii. 8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus—We do not talk great things, but we live them. Among other good works, she was remarkable for her alms—deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms—deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms—deeds, hon epoiei—which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms—deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, 2 Cor. viii. 11; ix. 7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, John xv. 8. 4. She was removed in the midst of her usefulness (v. 37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Ps. xli. 1, 3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, 2 Tim. i. 18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est—the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.

II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, v. 38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus—a physician after death, is an absurdity, but not Post mortem apostolus—an apostle after death.

III. The posture in which he found the survivors, when he came to them (v. 30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, 1 Cor. ix. 19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were,

1. Commending the deceased—a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job xxxi. 20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Eccl. vii. 21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms—deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa. lviii. 7), and not think it enough to say, Be ye warmed, James ii. 15, 16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Prov. xxxi. 19-22.

2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die.

IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Matt. ix. 25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's with the submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom. iv. 19, 20. But, when he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, ch. xxvi. 18. When she saw Peter, she sat up, to show that she was really and truly alive; and (v. 41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (v. 41); to them he presented her, as Elijah (1 Kings xvii. 23), and Elisha (2 Kings iv. 36), and Christ (Luke vii. 15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.

V. The good effect of this miracle. 1. Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, v. 42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation. 2. Peter was hereby induced to continue some time in this city, v. 43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom. xii. 16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.

And Saul. Acts 7:58; Acts 8:3. He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale.

Yet breathing. Not satisfied with what he had done, Acts 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the classics. (Schleusner.) It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly, breathing mutual slaughter," Idyll. xxii. 28.

Threatening. Denunciation; threatening them with every breath --the action of a man violently enraged, and who was bent on vengeance. It denotes, also, intense activity and energy in persecution.

Saughter. Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Acts 26:10,11. From this latter place, it seems that he had been concerned in putting many of them to death.

The disciples of the Lord. Against Christians.

Went unto the High Priest. The letters were written and signed in the name and by the authority of the sanhedrim, or great council of the nation. The high priest did it as president of that council. See Acts 9:14, 22:5. The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year. (Kuinel.)

(a) "breathing out threatenings" Acts 8:3, Gal 1:13

And desired of him. This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.

Letters. Epistles; implying a commission to bring them to Jerusalem for trial and punishment. From this, it seems that the sanhedrim at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating everywhere the Jewish religion.

To Damascus. This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about one hundred and twenty miles north-east of Jerusalem, and about one hundred and ninety miles south-east of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called Abana, 2Kgs 5:12. About five miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the paradise on earth. This city is mentioned often in the Old Testament. It was a city in the time of Abraham, Gen 15:2. By whom it was founded is unknown. It was taken and garrisoned by David, A.M. 2992; 2Sam 8:6; 1Chr 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, 2Kgs 14:25; 2Kgs 16:6, Isa 9:11. It was taken by the Romans, A.M. 3939, or about sixty years before Christ; in whose possession it was when Saul went there. It was conquered by the Saracens, A.D. 713. About the year 1250 it was taken by the Christians in the crusades; and was captured, A.D. 1517, by Selim, and has been since under the Ottoman emperors.

The Arabians call this city Damasch, or Demeseh, or Schams. It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called Damascus steel. The population is estimated by Ali Bey at two hundred thousand; Volney states it at eighty thousand; Hassel, at one hundred thousand. About twenty thousand are Maronites of the Catholic church, five thousand Greeks, and one thousand are Jews. The road from Jerusalem to Damascus lies between two mountains, not above a hundred paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called Cocab, the star, in memory of the dazzling light which is here said to have appeared to Saul.

To the synagogues. Mt 4:23. The Jews were scattered into nearly all the regions surrounding Judea; and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time eighteen thousand, with their wives and children. (Jewish Wars, b. ii. chap. xx.  2; b. vii. chap. viii.  7.) Acts 2:9-11. By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria.

That if, etc, It would seem that it was not certainly known that there were any Christians there. It was presumed that there were; and probably there was a report of that kind.

Of this way. Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.

He might bring them, etc. To be tried. The sanhedrim at Jerusalem claimed jurisdiction over religious opinions; and their authority would naturally be respected by foreign Jews.

(1) "any of this way" "the way"

And as he journeyed. On his way; or while he was travelling. The place. where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. Acts 9:2. All that we know of it is, that it was near to Damascus.

And suddenly. Like a flash of lightning.

There shined round about him, etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections.

(1.) It was declared to be the appearance of the Lord Jesus: Acts 9:27, "Barnabas declared unto them how that he had seen the Lord in the way." 1Cor 15:8: "And last of all he was seen of me also." 1Cor 9:1: "Have I not seen Jesus Christ our Lord?"

(2.) Those who were with Saul saw the light, but did not hear the voice, Acts 22:9. Acts 22:9. This is incredible on the supposition that it was a flash of lightning near them.

(3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah. In this way he went before them into the land of Canaan, Ex 13:21,22. Comp. Isa 4:5,6. This appearance or visible manifestation they called the glory of JEHOVAH, Isa 6:1-4, Ex 16:7, "In the morning ye shall see the glory of the Lord ;" Lev 9:23, Nu 14:10, 15:19, 24:16, 1Kgs 8:11; Eze 10:4. Lk 2:9, "The glory of the Lord shone round about them."

(2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. Mt 17:1-5.

(3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. Jn 17:5, "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." Mt 25:31, "The Son of man shall come in his glory." Comp. Mt 16:27, 19:28. To this glory he had returned when he left the earth.

(4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See Isa 6, comp. with Jn 12:41.

(5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah.

That he did appear is expressly affirmed.

(6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1Cor 9:1,2. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, Jn 17:5; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

(7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven. From above; from the sky. In Acts 26:13, Paul says that the light was above the brightness of the sun at mid-day.

(a) "why persecutest thou me" Mt 25:40,45

And he fell to the earth. He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigour) was turned into corruption, and I retained no strength." The effect was such as to overpower the body.

And heard a voice. The whole company heard a voice, Acts 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.

Saying unto him, etc. This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.

Saul, Saul. A mode of address that is emphatic. The repetition of the name would fix his attention. Thus Jesus addresses Martha, Lk 10:41 and Simon, Lk 22:31; and Jerusalem, Mt 23:37.

Why. For what reason, Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus, and his church, is without cause. Jn 15:25, "They hated me without a cause."

Persecutest. Mt 5:11.

Thou me? Christ and his people are one, Jn 15:1-6. To persecute them, therefore, was to persecute him, Mt 25:40,45.

(b) "to kick" Acts 5:39 (*) "pricks" "goads"

And he said, Who art thou, Lord? The word Lord here, as is frequently the case in the New Testament, means no more than Sir, Jn 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself addressed; but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said. In this place the word Lord is used, in a higher sense, to denote the Saviour. It is his usual appellation. Acts 1:24.

I am Jesus. It is clear from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form whether seen as a man, or only appearing by the manifestation of his glory--is not affirmed. It was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, without the ordinary means. Yet he designed to convert him in a natural way. He arrested his attention; filled him with alarm at his guilt; and then presented the truth respecting himself. In Acts 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterwards stated the whole. This declaration was fitted peculiarly to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation: "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with peculiar glory.

It is hard, etc. This is evidently a proverbial expression. Kuinel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus Euripides, Bacch. 791: "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads." So Pindar, Pyth. ii. 173: "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome. 1, 2, 27: "It is foolishness for thee to kick against a goad." Ovid has the same idea, (Trist. b. ii. 15.) The word translated "pricks" here--κεντρα--means, properly, any sharp point which will pierce or perforate, as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Jud 3:31: Comp. 1Sam 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist God, or his own conscience, and be happy. And nothing is more difficult than for a man to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. Men evince this temper in the following ways:

(1.) By violating plain laws of God.

(2.) By attempting to resist his claims.

(3.) By refusing to do what their conscience requires.

(4.) By grieving the Holy Spirit, by attempting to free themselves from serious impressions and alarms. They will return with redoubled frequency and power.

(5.) By pursuing a course of vice and wickedness against what they know to be right.

(6.) By refusing to submit to the dealings of Providence, And

(7.) in any way by opposing God, and refusing to submit to his authority, and to do what is right.

(b) "kick" Acts 5:39 (*) "pricks" "goads"

And he trembling. Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.

And astonished. At what he saw.

Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, Acts 16:30. Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.

Go into the city. Damascus. They were near it, Acts 9:3.

And it shall be told thee. It is remarkable that he was thus directed. But we may learn from it,

(1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.

(2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do.

(3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.

(4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life.

(a) "What will thou have me to do?" Acts 16:30

And the men which journeyed with him. Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travellers with whom Saul had accidentally fallen in.

Stood speechless. In Acts 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul, Acts 26:14. In this place Acts 9:7 the historian is speaking of what occurred after the first alarm. There is no improbability that they rose fro the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless--εννεοι-- properly denotes those who are so astonished or so stupified as to be unable to speak. In the Greek writers it means those who are deaf and dumb.

Hearing a voice. Hearing a sound or noise. The word here rendered "voice" is thus frequently used, as in Gen 3:8, 1Sam 12:18, Ps 29:3,4; Mt 24:31, (Greek;) 1Thes 4:16. In Acts 22:9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me." In this place the words "heard not the voice" must be understood in the sense of understanding the words, of hearing the address, the distinct articulation, which Paul heard. They heard a noise, they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance we have in Jn 12:28,29, when the voice of God came from heaven to Jesus: "The people who stood by and heard it, said that it thundered." They heard the sound, the noise; they did not distinguish the words addressed to him. See also Dan 10:7, and 1Kgs 19:11-13.

(b) "but seeing no man" Dan 10:7 (*) "speechless" "Da 10:7"

When his eyes were opened. He naturally closed them at the appearance of the light; and in his fright kept them closed for some time.

He saw no man. This darkness continued three days, Acts 9:9. There is no reason to suppose that there was a miracle in this blindness, for in Acts 22:11, it is expressly said to have been caused by the intense light: "And when I could not see for the glory of that light," etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called amaurosis, or, more commonly, gutta serena. It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodical, coming on suddenly, continuing for three or four days, and then disappearing.--(Webster.) A disease of this kind is often caused by excessive light. When we look at the sun, or into a furnace, or into a crucible, with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. "In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia, if during the night, hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month." (Edin. Encyc. Art. Surgery.) A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis (Kuinel, in loco) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found one of the best remedies for restoring sight in such cases.

And neither did eat nor drink. Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained, as to destroy his inclination for food, and to produce involuntary fasting. We are to remember, also, that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he had no comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Saul's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him, and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the case, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he may obtain peace. That sinners do not sooner obtain peace, is because they do not sooner submit themselves to God.

A certain disciple. A christian. Many have supposed that he was one of the seventy disciples. But nothing more is certainly known of him than is related here. He had very probably been some time a Christian, Acts 9:13 and had heard of Saul, but was personally a stranger to him. In Acts 22:12, it is said that he was a devout man according to the law, having a good report of all the Jews which dwelt there. There was wisdom in sending such a Christian to Saul, as it might do much to conciliate the minds of the Jews there towards him.

Said the Lord. The Lord Jesus is alone mentioned in all this transaction. And as he had commenced the work of converting Saul, it is evident that he is intended here. Acts 1:24.

In a vision. Perhaps by a dream. The main idea is, that he revealed his will to him in the case. The word vision is often used in speaking of the communications made to the prophets, and commonly means that future events were made to pass in review before the mind, as we look upon a landscape. See Isa 1:1, Gen 15:1; Nu 12:6, Eze 11:24, Dan 2:19, 7:2, 8:1,2,26, 10:7, Acts 10:3, 11:5, 16:9; Mt 17:9.

(a) "named Ananias" Acts 22:12

Into the street which is called Straight. This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, till Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2Cor 12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of that which, they suppose, the same fount as produced for the baptism of Paul. --Rob. Calmet.

Of Tarsus. This city was the capital of Cilicia, a province of Asia Minor. It was situated on the banks of the river Cydnus. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was "born in Tarsus, a citizen of no mean city," Acts 21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. Acts 22:28, Acts 22:25, Acts 21:39, Acts 16:37.

Beheld, he prayeth. This gives us a full indication of the manner in which Saul passed the three days mentioned in Acts 9:9. It is plain, from what follows, that Ananias regarded Saul as a foe to Christianity, and that he would have been apprehensive of danger if he were with him, Acts 9:13,14. This remark, "behold he prayeth," is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before he was a persecutor; now his change is indicated by his giving himself to prayer. That Saul did not pray before, is not implied by this; for he fully accorded with the customs of the Jews, Php 3:4-6. But his prayers then were not the prayers of a saint. They were then the prayers of a Pharisee, (comp. Lk 18:10, etc.;) now they were the prayers of a broken-hearted sinner. Then he prayed depending on his own righteousness; now depending on the mercy of God in the Messiah. We may learn here,

(1,) that one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation--" a man of prayer."

(2.) It is always the attendant of true conviction for sin, that we pray. The convicted sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before he was too proud to pray; now he is willing to humble himself through Jesus Christ, and ask for mercy.

(3.) It is a sufficient indication of the character of any man to say, "Behold, he prays." It at once tells us, better than volumes would without this, his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at once the indication of his state with God, and the pledge that he will do his duty to men. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him, and are willing at once to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprized of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former views, and at once to seek him, and to acknowledge him as a brother.

And hath seen in a vision, etc. When this was shown to Saul, or how, is not recorded. The vision was shown to Saul to assure him when he came that he was no impostor. He was thus prepared to receive consolation from this disciple. He was even apprized of his name, that he might be more confirmed.

I have heard by many, etc. This was in the vision, Acts 9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such an one should need his counsel, and afraid, perhaps of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias; and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere,

By many. Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident, Acts 9:14, that Ananias had been apprized, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus.

To thy saints. Christians; called saints--αγιοις--because they are holy, or consecrated to God.

(b) "this man" 1Timm 1:13

Go thy way. This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them.

A chosen vessel. The usual meaning of the word vessel is well known. It usually denotes a cup or basin, such as is used in a house. It then denotes any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating. In the Scriptures it is used to denote the instrument or agent which God employs to convey his favours to mankind; and is thus employed to represent the ministers of the gospel, or the body of the minister, 2Cor 4:7, 1Thes 4:4; comp. Isa 13:5. Paul is called chosen because Christ had selected him, as he did his other apostles, for this service. Jn 15:16.

To bear my name. To communicate the knowledge of me.

Before the Gentiles. The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as peculiarly called to be the apostle of the Gentiles, Rom 11.13, 15:16, Gal 2:8.

And kings. This was fulfilled, Acts 25:23, 26:1-32, 27:24.

And the children of Israel. The Jews. This was done. He immediately began to preach to them, @Ac 9:20-22. Wherever he went, he preached the gospel first to them, and then to the Gentiles, Acts 13:46, 28:17.

(e) "he is a chosen vessel" Acts 13:2, Rom 1:1, 1Cor 15:10, Gal 1:15 Eph 3:7,8 (f) "before the gentiles" Rom 11:13, Gal; 2:7,8 (g) "kings" Acts 25:23 (h) "the children of Israel" Acts 20:23

For I will shew him, etc. This seems to be added to encourage Ananias. He had feared Saul. The Lord now informs him that Saul, hitherto his enemy, would ever after be his friend. He would not merely profess repentance, but would manifest the sincerity of it by encountering trials and reproaches for his sake. The prediction here was fully accomplished, Acts 20:23, 2Cor 11:23-27; 2Ti 1:11,12.

(i) "must suffer" Acts 20:23, 2Cor 11:23-27, 2Ti 1:11,12

Putting his hands on him. This was not ordination, but was the usual mode of imparting or communicating blessings. Mt 19:13; Mt 9:18.

Brother Saul. An expression recognizing him as a fellow-Christian.

Be filled with the Holy Ghost. Acts 2:4.

(k) "putting his hands" Acts 8:17 (a) "be filled" Acts 2:4 (*) "Ghost" "Spirit"

As it had been scales. ωσειλεπιδες The word ωσει, "as it had been," is designed to qualify the following word. It is not said that scales literally fell from his eyes; but that an effect followed as if scales had been suddenly taken off. Evidently the whole expression is designed to mean no more than this. The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve, Acts 9:8, Acts 9:9, it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth; no such thing is affirmed, and no such thing would have met the case. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark, etc.--Webster. An effect similar to this is described in Tobit xi. 8, 13. It is evident that there was a miracle in the healing of Saul. The blindness was the natural effect of the light. The cure was by miraculous power. This is evident,

(1.) because there were no means used that would naturally restore the sight. It may be remarked here, that gutta serena has been regarded by physicians as one of the most incurable of diseases. Few cases are restored; and few remedies are efficacious. (See Edin. Encyc. Art. Surgery, on Amaurosis.)

(2.) Ananias was sent for this very purpose to heal him, Acts 9:17.

(3.) The immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and thus put beyond a question that it was a miracle.

And was baptized. In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Acts 2:41, 8:12,36-39.

Had received meat. Food. The word meat has undergone a change since our translation was made. It then meant, as the original does, food of all kinds.

With the disciples. With Christians. Comp. Acts 2:42.

Certain days. How long is not known. It was long enough, however, to preach the gospel, Acts 9:22, 26:20. It might have been for some months, as he did not go to Jerusalem under three years from that time. He remained some time at Damascus, and then went to Arabia, and returned again to Damascus, and then went to Jerusalem, Gal 1:17. This visit to Arabia Luke has omitted, but there is no contradiction. He does not affirm that he did not go to Arabia.

We have now passed through the account of one of the most remarkable conversions to Christianity that has ever occurred--that of the apostle Paul. This conversion has always been justly considered as a strong proof of the Christian religion. For,

(1.) this change could not have occurred by any event of fair prospects of honour. He was distinguished already as a Jew. He had had the best opportunities for education that the nation afforded. He had every prospect of rising to distinction and office.

(2.) It could not have been produced by any prospect of wealth or fame; by becoming a Christian. Christians were poor; and to be a Christian then was to be exposed to contempt, persecution, and death. Saul had no reason to suppose that he would escape the common lot of Christians.

(3.) He was as firmly opposed to Christianity before his conversion as possible. He had already distinguished himself for his hostility. Infidels often say that Christians are prejudiced in favour of their religion. But here was a man, at first, a bitter infidel and foe to Christianity. All the prejudices of his education, and his prospects, all his former views and feelings, were opposed to the gospel of Christ. He became, however, one of its most firm advocates and friends; and it is for infidels to account for this change. There must have been some cause, some motive for it; and is there anything more rational than the supposition, that Saul was convinced in a most striking and wonderful manner of the truth of Christianity?

(4.) His subsequent life showed that his change was sincere and real. He encountered danger and persecution to evince his attachment to Christ; he went from land to land, and exposed himself to every danger, and every mode of obloquy and scorn, always rejoicing that he was a Christian, and was permitted to suffer as a Christian; and has thus given the highest proofs of his sincerity. If these sufferings, and if the life of Paul were not evidences of sincerity, then it would be impossible to fix on any circumstances of a man's life that would furnish proof that he was not a deceiver.

(5.) If Paul was sincere--if this conversion was genuine--the Christian religion is true. Nothing else but a religion from heaven could produce this change. There is here, therefore, the independent testimony of a man who was once a persecutor; converted, not by the preaching of the apostles; changed in a wonderful manner; his whole life, views, and feelings revolutionized, and all his subsequent days evincing the sincerity of his feelings, and the reality of the change. He is just such a witness as infidels ought to be satisfied with; whose testimony cannot be impeached; who had no interested motives, and who was willing to stand forth anywhere, and avow his change of feeling and purpose. We adduce him as such a witness; and infidels are bound to dispose of his testimony, or to embrace the religion which he embraced.

(6.) The example of Saul does not stand alone. Hundreds and thousands of enemies, persecutors, and slanderers, have been changed, and each one becomes a living witness of the power and truth of the Christian religion. The scoffer becomes reverent; the profane man learns to speak the praise of God; the sullen, bitter foe of Christ becomes his friend, and lives and dies under the influence of his religion. Could better proof be asked that this religion is from God?

(+) "meat" "food" (b) "Damascus" ac 26:20, Gal 1:17

And straightway. Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus.

He preached Christ. He proclaimed and proved that Jesus was the Christ. See Acts 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. Acts 13:15.

That he is the Son of God. That he is the Messiah.

(+) "straitway" "immediately"

Were amazed. Amazed at his sudden and remarkable change.

That destroyed. That opposed; laid waste; or persecuted. Comp. Gal 1:13.

For that intent. With that design, that he might destroy the church at Damascus.

(c) "were amazed" Gal 1:13,23 (d) "he that destroyed" Acts 8:3 () "intent" "For this purpose"

Increased the more in strength. His conviction of the truth of the Christian religion became stronger every day. Hence his moral strength or boldness increased.

And confounded. See Acts 2:6. The word here means confuted. It means also, occasionally, to produce a tumult, or excitement, Acts 19:32, 21:31. Perhaps the idea of producing such a tumult is intended to be conveyed here, Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement. A very common effect of close and conclusive argumentation.

Proving that this. This Jesus.

Is very Christ. Greek, that this is the Christ. The word very means here simply the. Greek, οχριστος. It means that Paul showed, by strong and satisfactory arguments, that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived; but the evangelist has not seen fit to record them.

(e) "more in strength" Ps 84:7 (f) "confounded the Jews" Acts 18:28

And after that many days, etc. How long a time elapsed before this, is not recorded in this place; but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews towards the apostles, and especially towards Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that, by turning to another part of the New Testament, we are enabled to ascertain the manner which this interval was filled up. Turn then to Gal 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified; but it would not be performed under a period of some months. In Gal 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time, Acts 9:25,26 it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the "many days" here referred to by Luke. And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke: for the introduction of this history into the epistle to the Galatians was for a very different purpose--to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles. The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has omitted this in the Acts, it may be replied, that there are many circumstances and facts omitted in all histories from the necessity of the case. Comp. Jn 21:25. It is remarkable here, not that he has omitted this, but that he has left a chasm in his own history which can be so readily filled up.

Were fulfilled. Had elapsed.

Took counsel, etc. Laid a scheme; or designed to kill him. Comp. Acts 23:12, 25:3. His zeal and success would enrage them, and they knew of no other way in which they could free themselves from the effects of his arguments and influence.

(a) "took counsel" Acts 23:12, 25:3

But their laying await. Their counsel; their design.

Was known of Saul. Was made known to him. In what way this was communicated we do not know. This design of the Jews against Saul is referred to in 2Cor 11:32, 33, where it is said, "In Damascus, the governor under Aretas the king kept the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped their hands."

And they watched the gates. Cities were surrounded by high walls; and of course the gates were presumed to be the only places of escape. As they supposed that Saul, apprized of their designs, would make an attempt to escape, they stationed guards at the gates to intercept him. In 2 Cor. xi. 32, it is said that the governor kept the city for the purpose of apprehending him. It is possible that the governor might have been a Jew, and one, therefore, who would enter into their views. Or if not a Jew, the Jews who were there might easily represent Saul as an offender, and demand his being secured; and thus a garrison or guard might be furnished them for their purpose. See a similar attempt made by the Jews recorded in Mt 28:14.

(b) "watched the gates" 2Cor 11:26, Ps 21:11, 37:32,33

They took him by night, etc. This was done through a window in the wall, 2Cor 11:33.

In a basket. This word is used to denote commonly the basket in which food was carried, Mt 15:37, Mk 8:8,20. This conduct of Saul was in accordance with the direction of the Lord Jesus, Mt 10:23, "When they persecute you in this city, flee ye into another," etc. Saul was certain of death if he remained; and as he could secure his life by flight without abandoning any principle of religion, or denying his Lord, it was his duty to do so. Christianity requires us to sacrifice our lives only when we cannot avoid it without denying the Saviour, or abandoning the principles of our holy religion.

(c) "let him down" Josh 2:15

Was come to Jerusalem. It is probable that he then went immediately to Jerusalem, Gal 1:18. This was three years after his conversion.

He assayed. He attempted; he endeavoured.

To join himself. To become connected with them as their fellow Christian.

But they were all afraid of him. Their fear, or suspicion, was excited probably on these grounds:

(1.) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.

(2.) He had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings towards him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favour of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted--men who have been violent, or artful, or malignant-- it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up not by a sudden profession, but by a course of life which is worthy of affection and of trust.

A disciple. A sincere Christian.

(d) "come to Jerusalem" Gal 1:18 (*) "assayed" "Attempted"

But Barnabas. Acts 4:36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.

To the apostles. To Peter and James, Gal 1:18,19. Probably the other apostles were at that time absent from Jerusalem.

And declared unto them, etc. It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:

(1.) It is certain that intercourse between different countries was then much more difficult than it is now. There were no posts; no public conveyances; nothing that corresponded with our modes of intercourse between one part of the world and another.

(2.) There was at this time a state of animosity, amounting to hostility, subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away.--Josephus, Antiq. b. xviii. chap. v.  1, 2. The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.

(3.) Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,

(4.) though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.

(e) "Barnabas took him" Acts 4:36 (f) "at Damascus" Acts 9:20,22

And he was with them, etc. That is, he was admitted to their friendship, and recognized as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days, Gal 1:18.

(+) "coming in and going out" "He continued to associate with them"

He spake boldly. He openly defended the doctrine that Jesus was the Messiah.

In the name, etc. By the authority of the Lord Jesus.

Against the Grecians. See the word Grecians explained Acts 6:1. It means, that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews, who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ, as those who resided in Jerusalem.

They went about. They sought to slay him; or they formed a purpose or plan to put him to death as an apostate. See Acts 9:23.

(*) "Grecians" "Helenists" (a) "but they went" Acts 9:23 (+) "slay" "kill"

Caesarea. Acts 8:40.

And sent him forth to Tarsus. This was his native city. Acts 9:11. It was in Cilicia, where Paul doubtless preached the gospel. Gal 1:21: "Afterwards I came into the regions of Syria and Cilicia."

Then had the churches rest. That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen, Ac 11:19 they had been greatly promoted by Saul, Acts 8:3 and had extended, doubtless, throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:

(1.) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.

(2.) He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside.

(3.) But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula's accession, the Jews at Alexandria suffered very much from the Egyptians in that city, and at length their oratories there were all destroyed. In the third year of Caligula, A.D. 39, Petronius was sent into Syria, with orders to set up the emperor's statue in the temple at Jerusalem. This order from Caligula was, to the Jews, a thunderstroke. The Jews must have been too much engaged after this to mind anything else, as may appear from the accounts which Philo and Josephus have given us of this affair. Josephus says, that 'Caligula ordered Perronius to go with an army to Jerusalem, to set up his statue in the temple there; enjoining him, if the Jews opposed it, to put to death all who made any resistance, and to make all the rest of-the nation slaves. Petronius, therefore, marched from Antioch into Judea, with three legions and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais.'" See Lardner's Works, vol. i. pp. 101, 102; Lond. Ed. 1829. Philo gives the same account of the consternation as Josephus. Philo de legat, ad Cal. pp. 1024,1025. He describes the Jews "as abandoning their cities, villages, and open country, as going to Petronius in Phenicia, both men and women, the old, the young, the middle aged; as throwing themselves on the ground before Petronius with weeping and lamentation," etc.

The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or that, in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians; and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.

All Judea, etc. These three places included the land of Palestine. Mt 2:22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had travelled there, and had preached the gospel. Comp. Acts 11:19. The formation of churches in Samaria is expressly mentioned, Acts 8:5, etc.

Were edified. Were built up, increased, and strengthened. See Rom 14:19, 15:2, 1Cor 8:1.

And walking. Proceeding; living. The word is often used to denote Christian conduct, or manner of life, Col 1:10, Lk 1:6, 1Thes 4:1 1Jn 2:6. The idea is that of travellers who are going to any place, and who walk in the right path. Christians are thus travellers to another country, an heavenly.

In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general, 2Chr 19:7, Job 28:28, Ps 19:9, 111:10, Prov 1:7, 9:10, 13:13.

In the comfort of the Holy Ghost. In the consolations which the Holy Ghost produced, Jn 14:16,17, Rom 5:1-6.

Were multiplied. Were increased.

(b) "Then had the churches rest" Zech 9:1, Acts 8:1 (c) "throughout Judaea" Ps 94:13 (d) "were edified" Rom 14:19 (e) "walking in the fear" Jn 14:16,17 (f) "comfort of" Jn 14:16,17 (+) "Ghost" "Spirit" (g) "were multiplied" Zech 8:20,22

To the saints. To the Christians.

Which dwelt at Lydda. This town was situated on the road from Jerusalem to Caesarea Philippi. It was about fifteen miles east of Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the crusades, it has been called by the Christians St. George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says, that in this city the emperor Justinian erected a church.

() "all quarters" "all parts"

Aeneas. This is a Greek name; and probably he was a Hellenist. Acts 6:1.

Sick of the palsy. Mt 9:6 Mk 2:9, Jn 5:11,12

Maketh the whole. Cures thee. Peter claimed no power to do it himself. Comp. Acts 3:6,16, 4:10.

Make thy bed. This would show that he was truly healed. Comp. Mt 9:6, Mk 2:9,11, Jn 5:11,12

(h) "maketh thee whole" Acts 3:6,16, 4:10 (*) "whole" "well"

And all. The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive revival of religion.

Saron. This was the champaign, or open country, usually mentioned by the name of Sharon in the Old Testament, 1Chr 5:16; 27:29, Song 2:1, Isa 33:9. It was a region of extraordinary fertility, and the name was almost proverbial to denote any country of great beauty and fertility. Comp. Isa 33:9, 35:2, 65:19. It was situated south of Mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. Lydda was situated in this region.

Turned to the Lord. Were converted; or received the Lord Jesus as the Messiah, Acts 11:21, 2Cor 3:16.

(i) "Saron" 1Chr 5:16 (k) "turned to the Lord" Acts 11:21

At Joppa. This was a seaport town, situated on the Mediterranean, in the tribe of Dan, about thirty miles south of Caesarea, and forty-five north-west of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbour was poor, it had considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre, 2Chr 2:16 and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory, jutting out into the sea, rising to the height of about one hundred and fifty feet above its level, and offering on all sides picturesque and varied prospects. The streets are narrow, uneven, and dirty. The inhabitants are estimated at between four and five thousand, of whom the greater part are Turks and Arabs. The Christians are stated to be about six hundred, consisting of Roman Catholics, Greeks, Maronites, and Arminians. It is several times mentioned in the New Testament, Acts 10:5,23, 11:5.

Tabitha. This word is properly Syriac, and means, literally, the gazelle or antelope. The name became an appellation of a female probably on account of the beauty of its form. "It is not unusual in the East to give the names of beautiful animals to young women." (Clark.) Comp. Song 2:9, 4:5.

Dorcas. A Greek word signifying the same as Tabitha. Our word doe or roe answers to it in signification.

Full of good works. Distinguished far good works. Comp. 1Timm 2:10, Tit 2:7.

And almsdeeds. Acts of kindness to the poor.

(1) "Dorcas" "Doe" or "Roe" (l) "full of good" 1Timm 2:10, Tit 2:7 (%) "almsdeeds" "Alms"

Whom, when they had washed. Among most people it has been customary to wash the body before it buried or burned. They prepared her in the usual manner for interment.

In an upper chamber. Acts 1:13. There is no evidence that they expected that Peter would raise her up to life.

Was nigh to Joppa. It was about six miles.

They sent unto him, etc. Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible that they expected he would restore her to life; but as this is not mentioned--as the apostles had as yet raised up no one from the dead--as even Stephen had not been restored to life--we have no authority for assuming, or supposing, that they had formed any such expectation.

(1) "not delay" "be grieved"

Then Peter arose. Lk 15:8.

And all the widows. Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.

(*) "garments" "mantles" (a) "while she was with them" Jn 12:11

But Peter put them all forth. From the room. See a similar case in Mt 9:25. Why this was done is not said. Perhaps because he did not wish to appear as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others suppose it was that he might offer more fervent and agonizing prayer to God than he would be willing they should witness. Compare 2Kgs 4:23.

Tabitha, arise. Compare Mk 5:41,42.

(b) "put them all forth" Mt 9:25 (c) "Tabitha, arise" Mk 5:41,42, Jn 11:43

He presented her alive. He exhibited, or showed her to them alive. Compare 1Kgs 17:23.

(d) "presented her" 1Kgs 17:23

And many believed, etc. A similar effect followed when Jesus raised up Lazarus. See Jn 12:11.

This was the first miracle of this kind that was performed by the apostles. The effect was, that many believed. It was not merely a work of benevolence in restoring to life one who contributed largely to the comfort of the poor, but it was used as a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour.

(e) "many believed" Jn 12:11

Observe here, 1. The lively character of a bloody persecutor: He breathes threatenings and slaughter against the members of Christ. His very breath smells of fire; threatenings and slaughter, like lightnings and thunder, proceed out of his mouth. Whilst a persecutor hath in him the breath of his own life, he breathes nothing but death against others: Nothing will satisfy him but the death and destruction of the members of Christ. An indiscreet and ungovernable zeal soon egenerates into fury and madness.

Observe, 2. How restless and unwearied persecutors are in the prosecution of their bloody designs and purposes. Saul was now inquisitor haretica pravitatis: away he trots to the high priest for commission to bind heretics, who believed on Jesus, and opposed the traditions of the fathers; and having, as he thought, swept Jerusalem of saints, he resolved next to ransack Damascus, though it was five or six days journey from Jerusalem: However he spurs on, away he goes through fire and water to revenge his malice on the poor members of Jesus Christ. The high priest needed not to hire Saul to do his black work, he both offers himself, and sues for the office: No doubt the high priest and council highly applauded his zeal and towardness for extirpating heretics, commending the gallantry of his resolution, and the bravery of his mind; and having scaled his commission, sent him away with wishes of success.

Saul was now onward of his journey to Damascus (the worst journey that ever he intended, but the best that ever he undertook,) a journey most maliciously purposed by him, but most mercifully disposed by God. Heaven had designed him for better service, and work of another nature; and accordingly he is stopped in his way, knocked off his horse, a sudden beam of light beyond the brightness of the sun darts upon him, dazzles him, and he hears a voice, saying Saul, Saoul, why persecutest thou me? that is, me in my members. Whatever is done against Christians for anything that Christ commandeth them, he takes it as done against himself. Such as persecute the saints for their sancity, persecute Christ himself; and he can no more endure to see them wronged, than himself. As the honour of Christ, the Head, redounds to the members, so the sorrows of the members are resented by the Head. Christ said not thus to his murderers on earth, Why bind ye me? Why buffet ye me? Why scourge ye, and why crucify ye me? But here, when the members suffer, he cries out from heaven, Saul, Saul, why persecutest thou me?

Lord! thou art more tender of thy body mystical, then thou was of thy body natural; more sensible of thy members sufferings, than of thine own.

Observe, 2. The wonderful power of the heart-changing grace of God. Saul cries out, Lord, what wilt thou have me to do? Saul is no longer a lion, but a lamb; the wolf that hunted before for his prey, now gently couches like a sheep; hears and obeys the voice of Christ the great Shepherd; and of a persecutor of the church, becomes the great doctor of the Gentiles.

Behold! the tare is become wheat; the child of wrath, a chosen vessel; the prodigy of nature, the miracle of grace.

Lord! who can enough admire and magnify the sovereignty and omnipotent prevalency of divine grace, which could refine and did extract very precious gold from so rough, so coarse, and so base a metal?

Conversion is a work of wonder in all men, but a miracle in this man, and extraordinarily strange, and instantaneously sudden; and therefore is by no means to be made the measure and standard of every man's conversion.

Shall we think no man converted, unless he be struck down with a light and power immediately from heaven, and be taken with a fit of trembling, and frighted almost out of his wits?

How many by the benefit of a good education, others by the blessing of God upon some affliction, and upon calm consideration, without any great terrors and amazement, have been visibly changed and converted?

The effects and fruits of conversion are very visible in all, but the manner of conversion is not alike in all. Things may be very visible in their effects, which yet are not visible in their cause. If the fruits of our conversion be visible, the certainty of it is unquestionable, and the advantage of it will be unspeakable, although we cannot tell the time when, or the manner how, the Holy Spirit wrought it in us.

Observe here, 1. How easily God can make the fiercest persecutor to quake and tremble: Saul is struck down, but it is to convert him, not confound him; he trembles, but his trembling was in order to rejoicing. It was a favourable, though an affrighting stroke, which struck him down, but with design to raise him up again. Humiliation for sin, in some measure, always goes before a soul's acceptance of Christ, and subjection to him.

Observe, 2. How ready and desirous a converted person is to know and do the mind and will of God; Lord, what wilt thou have me to do? He is inquisitive after his duty, and desirous of the knowledge of it. We may sooner find fire without heat, than a true convert without operative grace. It is not, Lord, what wilt thou have me to say? but, What wilt thou have me to do? It is not the talking, but the walking and working person that is the true Christian.

Observe, 3. God's answer to Saul's inquiry; Arise, go into the city and it shall be told thee what thou must do.

Mark, He was going to Damascus before on the devil's errand, now God bids him go; he had better authority for his going thither now, than what he had from the high priest before: he went before for others' destruction; he now goes for his own instruction, in order salvation: There shall be told thee what thou must do.

Observe here, The testimony or witnesses of Saul's conversion, to writ, the men that journeyed with him; it is probable that he had a considerable number of officers with him, to bring both men and women that professed Christianity bound to Jerusalem. These saw the light shining and heard a confused noise like thunder, but they saw not Christ himself, as he did, nor heard the articulate voice of Christ that he heard, which spake so powerfully, so convincingly, and so convertingly to his soul.

Lord, how many are there that come under thine ordinances, who hear only (like Saul's companions) a confused noise and empty sound! They do not hear the distinct voice of Christ speaking to their hearts with a strong hand, inwardly and effectually, and so remanin under the power of unbelief, in an unconverted state.

Observe here, 1. The change of Saul's posture; He arose from the earth. He that fell to the earth a persecutor; rises up a saint. O free mercy, and astonishing rich grace! that the earth upon which he lay did not open her mouth and swallow him up alive: He that had run away from God, and employed his feet in the service of the devil, is once more set upon his feet again.

Observe, 2. His blindness and loss of sight: When his eyes were opened, he waw no man. Christ taught him, by his bodily blindness, the blindness of his soul in spiritual things, which till now he was insensible of. As Saul was, so all naturally are, spiritually blind, before regeneration and conversion: True, he was brought up at the feet of Gamaliel, and was a great proficient in human learning, but after his conversion he counted that knowledge no better than blindness, Phil 3:7-8.

Observe, 3. His manuduction or leading by the hand into the city; They hid him by the hand into Damascus. Who led him? Doubtless his companions that came along with him upon his bloody design from Jerusalem. Here the blind lead the blind; those very hands lead him to Damascus which should have haled the saints from Damascus to Jerusalem. But, O Saul! thou hadst a better leader than all these, even Christ himself: he led thee by the hand into the city, in order to the completing of thy conversion: Now happy Saul! though formerly rebellious, who hast thy Saviour for a leader, thou shalt neither wander nor miscarry.

Observe, 4. The duration and continuance of Saul's blindness; He was three days without sight. This was a long night to him who persecuted the children of the day; a just time for him to be in darkness, who so implacably attempted to blow out the light of the gospel: But perhaps no less time would have been sufficient to humble him for his rage and madness against Christ and his members. Besides, there are some that think that, in these three days of his continued blindness, he had that rapture into the third heaven, which is mentioned, 2Cor 12:2. But however that be, doubtless in this time his mind was filled with divine contemplations; and that glorious gospel was taught him in three days, which he taught to others all his days.

Observe, 5. His abstinence from food; He did neither eat nor drink: he spent those three days, we may believe in fasting and prayer, and extraordinary humiliation before God, for his former wicked life, and particularly for his violent persecution of the church of Christ: He fasted to make him more fervent in prayer; for fasting prepares for prayer, and gives wings to prayer.

Observe here, 1. Though Christ converted Saul himself, yet Ananias his minister must instruct him. By Christ is grace infused, but by his ministers increased; such an honour doth Christ put upon the ministers of the gospel, that he makes use of their endeavours ordinarily both for the production and augmentation of grace in the hearts of his people.

O, the necessity and usefulness of a standing ministry! It is a singular favour to have men like ourselves; and behold the honour that God puts upon the ministers, in using them as conduit pipes, for conveying the water of life to us, which he is not pleased to communicate immediately from himself!

Observe, 2. What an exact knowledge the Lord has of particular persons and particular places: he tells Ananias in what city Saul was, in Damascus; in what street he was, in the street called Straight; in whose house he was, in the house of Judas.

It is matter of consolation, yea of highest consolation to the children of God, to know and remember that God knows them, that God knows their persons, knows their purposes, knows their performances, knows their place of abode; that he knows who they are, what they do, and where they dwell.

It assures them as to their persons, that they shall be accepted; as to their performances, that they shall be rewarded; as to their habitations, that they shall be loved, blessed, and protected by him.

So dear are the holy servant of God unto him, that he loves the very streets in which they lodge, the house in which they dwell; the walls of their habitation are always before him, and he delights continually to look upon them. Let holiness to the Lord then be always written in fair and legible characters upon the walls of our houses, Zech 14:10.

Observe, 3. The course which Almighty God takes to remove all fear from Ananias's mind, and to encourage him to go to Saul, according to the direction given him; although he had been such a bloody persecutor, he tells him, that, Behold, he prayeth.; as if he had said, "Though he has been bad, he is not now what he was, he is another man; nay, he is a new man, he is truly and thoroughly converted; and this is the undeniable evidence and testimony of it, That whereas before he persecuted, now he prayeth: "Behold, he prayeth."

Learn thence, That spiritual breath is a good sign of spiritual birth: none of God's children are still-born, they all come crying into the world. The duty of prayer faithfully and perseveringly performed, is a good evidence that a soul is thoroughly converted and brought home by repentance unto God; Behold, Saul prayeth!

But did he never pray till now? Yes, no doubt, many a time; when he was a strict Pharisee, he prayed after a loose and customary manner; but he never prayed so sensibly and feelingly, so spiritually and affectionately, so fervently and perseveringly before, as he did after his conversion. His prayer before was the cry of the old, now of the new creature; before, he prayed with coldness and indifferency, now, he prays with warmth and fervency, as a person in earnest for his soul's happiness and salvation; therefore, Christ brings it in with a note of attention and observation: Now, Behold, he prayeth!

Observe here, 1. Ananias's reluctancy and fear to go to Saul, because of his former violent persecution, and present commission: Lord, I have heard of this man &c.

Learn, That such as are very ready and forward for Christ's service, may, upon appearing difficulties, hang back, till they be helped over those difficulties by the helping hand of Christ. Thus it was with Ananias; Behold, says he, here I am, Lord, Acts 9:10 to shew his readiness to run on any errand that Christ would send him: But when he came to understand his message, he was affrighted, and began to draw back; Therefore the Lord graciously condescends to remove the stumbling block that lay in the way of the servant's obedience. Fear not; as if Christ had said, "Go thy way, he is not what he was, he is another man; yea, he is a new man."

Observe, 2. The honourable title which Christ puts upon Saul, He is a chosen vessel, to bear my name before the Gentiles and kings.

Where, note, 1. The term of usefulness; he is a vessel. Now a vessel is not a natural but an artificial instrument. No man is born, but made a minister of the gospel.

Vessels are not of equal capacity, some are greater, others less; all ministers have not like endowments, nor are they equally fitted for the sacred employment.

Again, vessels are receptive instruments; they must take in before they can give out. What the ministers of the gospel have received of the Lord, that they deliver to their people; they give out what God gives in.

Finally, vessels are for effusion, as well as for reception: they let out as well as take in; yea, therefore take in, that they may let out; therefore have the ministers of Christ a treasure of divine knowledge in themselves, that they may communicate and impart it to others. And it is not impaired by imparting, but, like the oil in the widow's vessel, increased by pouring out. A minister, by communicating the treasure of his knowledge, enriches others without impoverishing himself.

Note, 2. The term of excellency, He is a chosen vessel, chosen to preach Christ, chosen to suffer for Christ: a vessel chosen to bear the divine treasure of the gospel both to Jews and Gentiles.

Lord! what honour dost thou put upon thy ministers in making them vessels of honour fit for the master's use and the family's service!

If I may not be a vessel of gold or silver, let me be a vessel of wood or stone, so I may be a vessel unto honour, a successful instrument in thy hand, for thy glory, and the church's good.

Observe here, 1. Ananias, though no apostle, no deacon, nor minister, that we read of, but an ordinary and private Christian only, yet he has power to heal Saul of his blindness, and to confer the Holy Ghost; Receive thy sight, and be filled with the Holy Ghost: If so, undoubtedly he had an extraordinary warrant for this extraordinary work; for none but the apostles had power to confer the Holy ghost. No ordinary person ought to undertake any part of the ministrial functions without an extraordinary call and commission.

Observe, 2. The title given by Anania to Saul, Brother Saul; they were now brethren by faith and profession, owning the same God, united to the same Saviour, animated by the same Spirit, encouraged by the same promises, partakers of the same hope, and heirs of the same glory. As the scripture speaks of a brotherhood betwixt Christ and his believers, He is not ashamed to call them brethren; so it speaks of a brotherhood betwixt believers themselves, Love the brotherhood: that is, thw whole fraternity and society of Christians, who are sunguine Christi conglutinati, cemented by the blood of Christ, and united by the bond of love.

Observe, 3. How this converted person, Saul, takes upon him the badge of Christianity by baptism; He arose, and was baptized. Listing himself thereby a soldier under Christ's exalted banner, and entering himself a member of that church which heretofore he had made havoc of.

Observe, 4. The prudent care which Saul takes of his health, by giving nature it necessary refreshment; He received meat and was strengthened. Doubtless his body was much weakened and enfeebled, by his long journey partly, but by his consternation, fear, and grief especially, as also by his humiliation, watchings, fasting and prayer: It was therefore his duty to refresh nature, and to strengthen himself for the service of his great Master, wherever, he should please to send him. Whilst we are in the body, there is a debt of care which we owe to the body: Meat and drink are the supports of life, under the influence of the divine blessing; and all superstitious abstinence from food is no better than will-worship.

Observe, lastly, Saul is no sooner changed himself, but he changeth his company and acquaintance. He no longer associates with the chief priests and rulers of the synagogues, but with the followers of Jesus, Then was Saul certain days with the disciples which were at Damascus. Acts 9:19 Men who cunningly conceal their inclinations, may yet be known by their constant companions. Saul was now a companion of them that feared God, and kept his commandments. The disciples at Damascus, whom he came to destroy, are now become his delight; He continued certain days with the disciples.

Here we have an account of St. Paul's entrance upon his ministerial office in preaching the gospel; Straightaway he preached Christ in the synagogues.

Where note, 1. The time of his preaching, Straightaway: he fell presently to his Master's work, not consulting flesh and blood about the difficulties and dangers that might attend it; but performs his duty with such zeal and immediate application, as became a person of his holy character and profession.

Note, 2. The place where he preached, In the Jewish synagogues: He was afterwards indeed the apostle of the Gentiles, but according to Christ's command, he first preached the word of life to the Jews, to convert some, and to leave others without excuse: After which he turned from them unto the Gentiles according to It was necessary that the word of God should first be spoken to you; but because you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles Acts 13:46.

Note, 3. The doctrine he preached; That Jesus was the Son of God, the true, promised, and expected Messioas; and that all the prophecies and predictions of the prophets concerning the Messias, were exactly fulfilled in his person.

Note, 4. The effect of his preaching:

1. Some of his auditors were amazed, admiring that so pestilent a persecutor was become a powerful preacher, These glorified God in him.

2. Others were confuted, yea, confounded, being unable to withstand the force and dint of his argument, by which he proved, that this is the very Christ.

Note, 5. The hazard which tha apostle ran in preaching the gospel at Damascus; his enemies, who were not able to resist the wisdom and spirit by which he spake, took council day and night, there being in their apprehensions no possibility of his escaping.

Note, 6. The manner and means of his deliverance: some Christians who dwelt at Damascus let him down in a basket by the wall, and so he escaped the hands of his bloody enemies. The wisdom of God is never at a loss to find out ways and means, either ordinary or extraordinary, for the deliverance of his servants, when their deliverance makes most for hsi own glory, and the gospel's advantage. God had much work for Paul to do; and till he had finished his work, his enemies could not take him off with all their combined power and malice.

Here we have an account of the second place which Paul exercised his ministry in; namely, Jerusalem.

Having escaped with his life at Damascus, he comes to Jerusalem and attempts to join himself to the disciples there, who were all afraid of him, knowing how bloody a persecutor he had been. The conversion of a persecutor is so rare and seldom heard of, that it puts the largest charity hard to it, to believe the verity and reality of such a person's conversion unto God.

The disciples, who had formerly felt the effects of Saul's persecuting rage and fury, might justly be afraid of taking him into intimate fellowship and communion with the Spirit of God to present Saul to the church, and free their minds of all fears and jealousies which they had entertained concerning him; and this he doth by a threefold argument:

1. Because he had seen Jesus Christ in the way, as he went to persecute the saints at Damascus.

2. Because the Lord had spoken to him with a strong hand, and wrought a mighty change in him, and upon him; the persecutor being now become a great professor.

3. Because he was not only become a professor, but a preacher of that gospel he had persecuted, and this boldly and publicly, both at Damascus and in Arabia; proving undeniably that Jesus was the Christ and the true Messiah.

This testimony of Barnabas was full and satisfactory, both to the church at Jerusalem, and also to Peter, James, and John, who gave Paul the right hand of fellowship, and he went with him to the work.

Observe, lastly, how the enemies of the gospel conspire against Paul's life here at Jerusalem, as they did before a Damascus; for preaching Christ, and disputing with the Grecians in defence of the gospel of Christ, they lay siege for his life.

Learn thence, That always opposition, and often persecution, is the evil ghost that haunts the preachers and preaching of the gospel wherever it goes. To preach the word convincingly, brings the ill-will of an evil world infallibly upon the head of the preacher.

But why did these men rather seek to kill Paul than Peter, James, or Barnabas?

Answer, Because he was formerly one of their own company, of their own college; a persecutor like themselves, and a persecutor with themsleves. This enraged them; they looked not upon him as an apostle, but as an apostate; one that had revolted from them,. a renegado, and as such they meditate his destruction night and day; insomuch, that it is probable, that never were so many sufferings heaped upon the head of any minster of the gospel throughout the world, as upon St. Paul, (see them reckoned up, 2Cor 11:23 &c.) partly through the hatred of the Jews, and partly through the fury of the blind Gentiles; yet the Lord delivered him out of all. Till his work was done, and his race run, and he had finished the course of his ministry, neither the malice of men, nor the rage of devils, could take him off.

Blessed be God, our times are in his hands, not in our enemies, nor yet in our own.

That is, "After Saul's miraculous conversion, and after he was sent away, and departed from those parts, where the Jews, his old companions in persecution, could not endure his presence, he having been just before as zealous a persecutor as themselves: Then the churches planted by Philip and others throughout Judea, Samaria, and Galilee, had much rest and peace, and were greatly edified in knowledge of the Holy Spirit daily increasing in them, the number of believers daily multiplied.:"

Learn thence, That after the persecution and wearisome troubles of the church, God has his times for their peace and rest. God sends his church sun-shine after showers, a calm after a storm, health after an hectic, and a Canaan"s rest after a wilderness journey.

Learn, 2. That it is the church's duty to improve her peace and rest for her establishment and and increase in all the graces and comforts of the Holy Spirit.

Learn, 3. That it is a very great blessing to have the churches of God multiplied, and their multiplication is the happy fruit and consequent of their having peace; Then had the churches rest, were edified, and multiplied.

The Holy Ghost now leaves the relation of St. Paul's life and actions for the present, and returns to give a farther account of St. Peter, what he said, what he did, and what he suffered, particularly at Lydda, at Joppa, and Cesarea: At Lydda he healed Eneas, at Joppa he raised Dorcas, and at Cesarea he preached the gospel to the Gentiles.

Observe, 1. What this great apostle St. Peter did at Lydda: He there, in the name, that is, by the power of Christ, healeth Eneas, who lay sick of the palsy, and had kept his bed eight years.

Where note, The difficulty of the cure; the disease was a dead-palsy, which had taken away the use of his limbs, and made him bed-rid for eight years: All this is recorded, to shew the difficulty of the cure, and the greatness of the miracle: Omnipotenti medico nullas insanabilis occurit morbus; "To such an Almighty Physician, as the great God is, no disease is found incurable."

Note, 2. The manner of the cure: St. Peter acts in Christ's name, not his own: and lets the lame man know whom he should own for his benefactor, Christ himself: The apostle was but the instrument in Christ's hand; and that the cure was perfectly miraculous appears by this: The cripple was cured immediately, and cured perfectly; it was a present cure, And he arose immediately Acts 9:34.

The instantaneous manner of the cure shews it to be miraculous, and by divine power; for nature and art act in time and by degrees, bringing nothing to perfection on a sudden: Whereas this cure was wrought in a moment, his strength is restored in an instant.

It was also a perfect cure, and as an evidence of it, he takes up his bed. This was to shew that he was fully recovered.

Note, 3. The effects of this cure: It had such an influence upon the spectators of this miracle, that all that dwelt at Lydda and Sharon, when they saw it, turned to the Lord, Acts 9:35. That is, they embraced the faith, seeing this cripple so strangely, so suddenly, and so perfectly cured.

This chapter concludes with a relation of a second miracle wrought by St. Peter at Joppa, in raising dead Dorcus to life.

Where note, 1. The person upon whom this miracle was wrought, Dorcas, a woman rich in good works, full of alms-deeds; yet neither her piety towards God, nor her liberality to the poor could preserve her either from death or from diseases.

A dear disciple may be diseased, and die; Behold he whom thou lovest is sick, Joh 11:3 yea, and dead too. Strength of grace, and dearness of respect, even from Christ himself, cannot prevail against diseases. Good Dorcas here lies dead, with her body washed not only to fit her for burial, but especially to shew their hope of the resurrection.

Note, 2. The doleful lamentation made by widows for the loss of this good woman, who used to clothe the naked with the labour of her hands: She did not spend her time in making rich apparel for herself, but in making garments for the poor; and it seems she had good store of them ready made by her for the poor's use, as their necessities did require; They shewed the coats and garments which Dorcas had made; the undoubted tokens and evidences of saints that can remain in honour of them when departed, are acts of piety towards God and of charity to the poor.

Note, 3. The manner of St. Peter's working this miracle.

1. He puts them all out of the room where the dead lay; partly to prevent interruption in the exercises of prayer, which he was now about to perform.

2. He kneeled down; which recommends to us that reverential posture in our prayers to the great God of kneeling before him.

3. He prayed; thereby owning and acknowledging, that the power of raising her was from God, not from himself.

Note, lastly, The effect of this miracle: Many believed in the Lord: She was raised more for the good of others than her own; for her restoring to natural life was the occasion of raising many to a life of faith; Upon the sight of this famous miracle performed by St. Peter, many believed in the Lord.