9:1 {Yet} (\eti\). As if some time elapsed between the death of
Stephen as is naturally implied by the progressive persecution
described in 8:3. The zeal of Saul the persecutor increased
with success. {Breathing threatening and slaughter} (\enpneōn
apeilēs kai phonou\). Present active participle of old and common
verb. Not "breathing out," but "breathing in" (inhaling) as in
Aeschylus and Plato or "breathing on" (from Homer on). The
partitive genitive of \apeilēs\ and \phonou\ means that
threatening and slaughter had come to be the very breath that
Saul breathed, like a warhorse who sniffed the smell of battle.
He breathed on the remaining disciples the murder that he had
already breathed in from the death of the others. He exhaled what
he inhaled. Jacob had said that "Benjamin shall ravin as a wolf"
(Ge 49:27). This greatest son of Benjamin was fulfilling this
prophecy (Furneaux). The taste of blood in the death of Stephen
was pleasing to young Saul (8:1) and now he revelled in the
slaughter of the saints both men and women. In 26:11 Luke
quotes Paul as saying that he was "exceedingly mad against them."

9:2 {Asked} (\ēitēsato\). First aorist middle indicative, the
indirect middle, asked for himself (as a favour to himself).
Felten notes that "Saul as a Pharisee makes request of a
Sadducee" (the high priest) either Caiaphas if before A.D. 35,
but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus,
another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar
and Augustus had granted the high priest and Sanhedrin
jurisdiction over Jews in foreign cities, but this central
ecclesiastical authority was not always recognized in every local
community outside of Judea. Paul says that he received his
authority to go to Damascus from the priests (Acts 26:10) and
"the estate of the elders" (22:5), that is the Sanhedrin. {To
Damascus} (\eis Damaskon\). As if no disciples of importance
(outside the apostles in Jerusalem) were left in Judea. Damascus
at this time may have been under the rule of Aretas of Arabia
(tributary to Rome) as it certainly was a couple of years later
when Saul escaped in a basket (2Co 11:32). This old city is the
most enduring in the history of the world (Knowling). It is some
150 miles Northeast from Jerusalem and watered by the river Abana
from Anti-Lebanon. Here the Jews were strong in numbers (10,000
butchered by Nero later) and here some disciples had found refuge
from Saul's persecution in Judea and still worshipped in the
synagogues. Paul's language in Ac 26:11 seems to mean that
Damascus is merely one of other "foreign cities" to which he
carried the persecution. {If he found} (\ean heurēi\). Third
class condition with aorist subjunctive retained after secondary
tense (asked). {The Way} (\tēs hodou\). A common method in the
Acts for describing Christianity as the Way of life, absolutely
as also in 19:9,23; 22:4; 24:14,22 or the way of salvation
(16:17) or the way of the Lord (18:25). It is a Jewish
definition of life as in Isa 40:3 "the way of the Lord," Ps
1:6 "the way of the righteous," "the way of the wicked." Jesus
called himself "the way" (Joh 14:6), the only way to the
Father. The so-called Epistle of Barnabas presents the Two Ways.
The North American Indians call Christianity the Jesus Road.
{That he might bring them bound} (\hopōs dedemenous agagēi\).
Final clause with \hopōs\ (less common than \hina\) and aorist
(effective) subjunctive (\agagēi\, reduplicated aorist of \agō\,
common verb) and perfect passive participle (\dedemenous\) of
\deō\, in a state of sheer helplessness like his other victims
both men and women. Three times (8:3; 9:2; 22:4) this fact of
persecuting women is mentioned as a special blot in Paul's
cruelty (the third time by Paul himself) and one of the items in
his being chief of sinners (1Ti 1:15).

9:3 {As he journeyed} (\en tōi poreuesthai\). Luke's common idiom
for a temporal clause (in the journeying), \en\ with the locative
articular middle infinitive. {Drew nigh} (\eggizein\). Present
active infinitive, was drawing nigh. {Shone round about him}
(\auton periēstrapsen\). First aorist (ingressive) active
indicative of \periastraptō\, late compound verb common in LXX
and Byzantine writers, here and 22:6 alone in the N.T. "A light
from heaven suddenly flashed around him." It was like a flash of
lightning. Paul uses the same verb in 22:5, but in 26:13 he
employs \perilampsan\ (shining around). There are numerous
variations in the historical narrative of Saul's conversion in
9:3-18 and Luke's report of Paul's two addresses, one on the
steps of the Tower of Antonia facing the murderous mob
(22:6-16), the other before Festus and Agrippa (26:12-20). A
great deal of capital has been made of these variations to the
discredit of Luke as a writer as if he should have made Paul's
two speeches conform at every point with his own narrative. This
objection has no weight except for those who hold that Luke
composed Paul's speeches freely as some Greek writers used to do.
But, if Luke had notes of Paul's speeches or help from Paul
himself, he naturally preserved the form of the two addresses
without trying to make them agree with each other in all details
or with his own narrative in chapter 9. Luke evidently attached
great importance to the story of Saul's conversion as the turning
point not simply in the career of the man, but an epoch in the
history of apostolic Christianity. In broad outline and in all
essentials the three accounts agree and testify to the
truthfulness of the account of the conversion of Saul. It is
impossible to overestimate the worth to the student of
Christianity of this event from every angle because we have in
Paul's Epistles his own emphasis on the actual appearance of
Jesus to him as the fact that changed his whole life (1Co 15:8;
Ga 1:16f.). The variations that appear in the three accounts do
not mar the story, when rightly understood, as we shall see.
Here, for instance, Luke simply mentions "a light from heaven,"
while in 22:6 Paul calls it "a great (\hikanon\) light" "about
noon" and in 26:13 "above the brightness of the sun," as it
would have to be "at midday" with the sun shining.

9:4 {He fell upon the earth} (\pesōn epi tēn gēn\). Second aorist
active participle. So in 22:7 Paul says: "I fell unto the
ground" (\epesa eis to edaphos\) using an old word rather than
the common \gēn\. In 26:14 Paul states that "we were all fallen
to the earth" (\pantōn katapesontōn hēmōn eis tēn gēn\, genitive
absolute construction). But here in verse 7 "the men that
journeyed with him stood speechless" (\histēkeisan eneoi\). But
surely the points of time are different. In 26:14 Paul refers
to the first appearance of the vision when all fell to the earth.
Here in verse 7 Luke refers to what occurred after the vision
when both Saul and the men had risen from the ground. {Saul,
Saul} (\Saoul, Saoul\). The Hebrew form occurs also in 22:7;
26:14 where it is expressly stated that the voice was in the
Hebrew (Aramaic) tongue as also in 9:17 (Ananias). Deissmann
(_Bible Studies_, p. 316) terms this use of \Saoul\ "the
historian's sense of liturgical rhythm." For the repetition of
names by Jesus note Lu 10:41 (Martha, Martha), Lu 22:31
(Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul
was persecuting Jesus, as the words of Jesus in verse 5 made
plain. Christ had already spoken of the mystic union between
himself and his followers (Mt 10:40; 25:40,45; Joh 15:1-5). The
proverb (Pindar) that Jesus quotes to Saul about kicking against
the goad is genuine in 26:14, but not here.

9:5 {Lord} (\kurie\). It is open to question if \kurie\ should
not here be translated "Sir" as in 16:30 and in Mt 21:29,30;
Joh 5:7; 12:21; 20:15; and should be so in Joh 9:36. It is
hardly likely that at this stage Saul recognized Jesus as Lord,
though he does so greet him in 22:10 "What shall I do, Lord?"
Saul may have recognized the vision as from God as Cornelius says
"Lord" in 10:4. Saul surrendered instantly as Thomas did (Joh
20:28) and as little Samuel (1Sa 3:9). This surrender of the
will to Christ was the conversion of Saul. He saw a real Person,
the Risen Christ, to whom he surrendered his life. On this point
he never wavered for a moment to the end.

9:6 The best MSS. do not have "trembling and astonished," and
"What wilt thou have me to do, Lord?" The Textus Receptus put
these words in here without the authority of a Greek codex. See
22:10 above for the genuine text. {It shall be told thee}
(\lalēthēsetai\). Future passive indicative of \laleō\. It is
hardly likely that Luke records all that Jesus said to Saul, but
more was to come on his arrival in Damascus. Saul had received
all that he could bear just now (Joh 16:12). {What} (\hoti\).
Rare in _Koinē_ use of this indefinite neuter relative in an
indirect question, the only example in the N.T. (Robertson,
_Grammar_, p. 731). Human agents like Ananias can finish what
Jesus by supernatural manifestation has here begun in Saul.

9:7 {That journeyed with him} (\hoi sunodeuontes autōi\). Not in
the older Greek, but in the _Koinē_, with the associative
instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T.,
though old word. {Hearing the voice, but beholding no man}
(\akouontes men tēs phōnēs, mēdena de theōrountes\). Two present
active participles in contrast (\men, de\). In 22:9 Paul says
that the men "beheld the light" (\to men phōs etheasanto\), but
evidently did not discern the person. Paul also says there, "but
they heard not the voice of him that spake to me" (\tēn de phōnēn
ouk ēkousan tou lalountos moi\). Instead of this being a flat
contradiction of what Luke says in 9:7 it is natural to take it
as being likewise (as with the "light" and "no one") a
distinction between the "sound" (original sense of \phōnē\ as in
Joh 3:8) and the separate words spoken. It so happens that
\akouō\ is used either with the accusative (the extent of the
hearing) or the genitive (the specifying). It is possible that
such a distinction here coincides with the two senses of \phōnē\.
They heard the sound (9:7), but did not understand the words
(22:9). However, this distinction in case with \akouō\, though
possible and even probable here, is by no means a necessary one
for in Joh 3:8 where \phōnēn\ undoubtedly means "sound" the
accusative occurs as Luke uses \ēkousen phōnēn\ about Saul in Ac
9:4. Besides in 22:7 Paul uses \ēkousa phōnēs\ about himself,
but \ēkousa phōnēn\ about himself in 76:14, interchangeably.

9:8 {He saw nothing} (\ouden eblepen\). Imperfect active
indicative, was seeing nothing. "The glory of that light"
(22:11) when he saw Jesus had blinded his eyes now wide open
(\aneōigmenōn\, perfect passive participle of \anoigō\ with
double reduplication). The blindness was proof that something had
happened to him and that it was no hallucination that he had seen
the Risen Christ. Saul arose after the others were on their feet.
{They led him by the hand} (\cheiragōgountes\). From
\cheiragōgos\ (\cheir\, hand and \agō\, to lead). Only here in
the N.T., but in LXX and late writers though not in the old
Greek. It was a pathetic picture to see the masterful Saul,
victorious persecutor and conqueror of the disciples, now
helpless as a child.

9:9 {Not seeing} (\mē blepōn\). The usual negative \mē\ of the
participle. It was a crisis for Saul, this sudden blindness for
three days (\hēmeras treis\, accusative of extent of time). Later
(Ga 4:15) Paul has an affection of the eyes which may have been
caused by this experience on the road to Damascus or at least his
eyes may have been predisposed by it to weakness in the glare of
the Syrian sun in the land where today so much eye trouble
exists. He neither ate nor drank anything, for his appetite had
gone as often happens in a crisis of the soul. These must have
been days of terrible stress and strain.

9:10 {Ananias} (\Hananias\). Name common enough (cf. 5:1 for
another Ananias) and means "Jehovah is gracious." _Nomen et omen_
(Knowling). This Ananias had the respect of both Jews and
Christians in Damascus (22:12). {In a vision} (\en horamati\).
Zeller and others scout the idea of the historicity of this
vision as supernatural. Even Furneaux holds that "it is a
characteristic of the Jewish Christian sources to point out the
Providential ordering of events by the literary device of a
vision," as "in the early chapters of Matthew's and Luke's
Gospels." He is content with this "beautiful expression of the
belief" with no interest in the actual facts. But that is plain
illusion, not to say delusion, and makes both Paul and Luke
deceived by the story of Ananias (9:10-18; 22:12-16,26). One
MS. of the old Latin Version does omit the vision to Ananias and
that is basis enough for those who deny the supernatural aspects
of Christianity.

9:11 {To the street} (\epi tēn rhumēn\). See on ¯Lu 14:21. A run
way (from \rheō\, to run) between the houses. So were the narrow
lanes or alleys called streets and finally in later Greek the
word is applied to streets even when broad. {Straight}
(\eutheian\). Most of the city lanes were crooked like the
streets of Boston (old cow-paths, people say), but this one still
runs "in a direct line from the eastern to the western gate of
the city" (Vincent). Since the ancients usually rebuilt on the
same sites, it is probable that the line of the street of that
name today is the same, though the actual level has been much
raised. Hence the identification of the house of Ananias and the
house of Judas are very precarious.

9:12 {Coming in and laying} (\eiselthonta kai epithenta\). Second
aorist (ingressive) active participles picturing the punctiliar
act as a sort of indirect discourse after verbs of sensation
(Robertson, _Grammar_, pp. 1040-2). Some ancient documents do not
have "in a vision" here. {Receive his sight} (\anablepsei\).
First aorist active subjunctive with \hopōs\ (purpose). See again
as in 9:17.

9:13 {How much evil} (\hosa kaka\). How many evil things. Saul's
reputation (26:10) as a persecutor had preceded him. {To thy
saints} (\tois hagiois\). Dative of disadvantage. "Used here for
the first time as a name for the Christians" (Knowling), but it
came to be the common and normal (Hackett) term for followers of
Christ (9:32,41; 26:10; 1Co 1:2, etc.). This common word is
from \to hagos\, religious awe or reverence and is applied to
God's name (Lu 1:49), God's temple (Mt 24:15), God's people
as set apart for God (Lu 1:70; 2:23; Ro 1:7, etc.). Ananias in
his ignorance saw in Saul only the man with an evil reputation
while Jesus saw in Saul the man transformed by grace to be a
messenger of mercy.

9:14 {Hath authority} (\echei exousian\). Probably Ananias had
received letters from the Christians left in Jerusalem warning
him of the coming of Saul. The protest of Ananias to Jesus
against any dealing with Saul is a fine illustration of our own
narrow ignorance in our rebellious moods against the will of God.

9:15 {A chosen vessel} (\skeuos eklogēs\). A vessel of choice or
selection. The genitive of quality is common in the Hebrew, as in
the vernacular _Koinē_. Jesus chose Saul before Saul chose Jesus.
He felt of himself that he was an earthen vessel (2Co 4:7)
unworthy of so great a treasure. It was a great message that
Ananias had to bear to Saul. He told it in his own way (9:17;
22:14f.) and in 26:16f. Paul blends the message of Jesus to
Ananias with that to him as one. {Before the Gentiles} (\enōpion
tōn ethnōn\). This was the chief element in the call of Saul. He
was to be an apostle to the Gentiles (Eph 3:6-12).

9:16 {I will shew} (\hupodeixō\). Beforehand as a warning as in
Lu 3:7 and from time to time. {He must suffer} (\dei auton
pathein\). Constative aorist active infinitive (\pathein\, from
\paschō\) covering the whole career of Saul. Suffering is one
element in the call that Saul receives. He will learn "how many
things" (\hosa\) are included in this list by degrees and by
experience. A glance at 2Co 10-12 will show one the fulfilment
of this prophecy. But it was the "gift" of Christ to Paul to go
on suffering (\paschein\, present infinitive, Php 1:39).

9:17 {Laying his hands on him} (\epitheis ep' auton tas
cheiras\). As in the vision Saul saw (verse 12). {Brother Saul}
(\Saoul adelphe\). All suspicion has vanished and Ananias takes
Saul to his heart as a brother in Christ. It was a gracious word
to Saul now under suspicion on both sides. {The Lord, even Jesus}
(\ho kurios, Iēsous\). Undoubted use of \kurios\ as Lord and
applied to Jesus. {Who appeared} (\ho ophtheis\). First aorist
passive participle of \horaō\, was seen as in 26:16 and with
the dative also (\soi\). {Thou camest} (\ērchou\). Imperfect
indicative middle, "thou wert coming." {Be filled with the Holy
Spirit} (\plēstheis pneumatos hagiou\). This enduement of special
power he will need as an apostle (Hackett) and as promised by
Jesus (1:8; Ga 2:7).

9:18 {Fell off} (\apepesan\). Second aorist active indicative
(note--an ending like first aorist) of \apopiptō\, old verb, but
here alone in the N.T. {As if it were scales} (\hōs lepides\).
Chiefly late word (LXX) from \lepō\, to peel, and only here in
the N.T. See Tobit 11:13, "The white film peeled from his eyes"
(\elepisthē\). Luke does not say that actual "scales" fell from
the eyes of Saul, but that it felt that way to him as his sight
returned, "as if" (\hōs\). Medical writers use the word \lepis\
for pieces of the skin that fall off (Hobart, _Medical Language
of St. Luke_, p. 39). Luke may have heard Paul tell of this vivid
experience. {Was baptized} (\ebaptisthē\). First aorist passive
indicative. Apparently by Ananias (22:16) as a symbol of the
new life in Christ already begun, possibly in the pool in the
house of Judas as today water is plentiful in Damascus or in
Abana or Pharpar (Furneaux), better than all the waters of Israel
according to Naaman (2Ki 5:12).

9:19 {Was strengthened} (\enischuthē\). First aorist passive
indicative of \enischuō\, to receive strength (\ischus\),
comparatively late verb and here only in the N.T. save Lu 22:43
where it is doubtful. Poor verse division. This clause belongs in
sense to verse 18. {Some days} (\hēmeras tinas\). An indefinite
period, probably not long, the early period in Damascus before
Saul left for Arabia (Ga 1:13-24).

9:20 {He proclaimed Jesus} (\ekērussen ton Iēsoun\). Imperfect
indicative, inchoative, began to preach. Jesus, not Christ, is
the correct text here. He did this first preaching in the Jewish
synagogues, a habit of his life when possible, and following the
example of Jesus. {That he is the Son of God} (\hoti houtos estin
ho huios tou theou\). This is Paul's platform as a Christian
preacher, one that he always occupied to the very end. It was a
complete reversal of his previous position. Jesus had turned him
completely around. It is the conclusion that Saul now drew from
the vision of the Risen Christ and the message through Ananias.
By "the Son of God" Saul means the Messiah of promise and hope,
the Messianic sense of the Baptist (Joh 1:34) and of Nathanael
(Joh 1:49) for Saul is now proclaiming his faith in Jesus in
the very synagogues where he had meant to arrest those who
professed their faith in him. Peter laid emphasis on the
Resurrection of Jesus as a glorious fact and proclaimed Jesus as
Lord and Christ. Paul boldly calls Jesus the Son of God with full
acknowledgment of his deity from the very start. Thomas had come
to this place slowly (Joh 20:28). Saul begins with this truth
and never leaves it. With this faith he can shake the world.
There is no power in any other preaching.

9:21 {Were amazed} (\existanto\). Imperfect middle indicative of
\existēmi\. They continued to stand out of themselves in
astonishment at this violent reversal in Saul the persecutor.
{Made havock} (\porthēsas\). First aorist active participle of
\portheō\, to lay waste, an old verb, but only here and Ga
1:13,23 by Paul, an interesting coincidence. It is the old
proverb about Saul among the prophets (1Sa 10:12) revived with
a new meaning (Furneaux). {Had come} (\elēluthei\). Past perfect
indicative active. {Might bring} (\agagēi\). Second aorist
(effective) active subjunctive of \agō\ with \hina\ (purpose).
{Bound} (\dedemenous\). Perfect passive participle of \deō\.
Interesting tenses.

9:22 {Increased the more} (\māllon enedunamouto\). Imperfect
passive indicative of \endunamoō\, to receive power (late verb),
progressive increase in strength as opposition grew. Saul's
recantation stirred controversy and Saul grew in power. See also
Paul in Php 4:13; 1Ti 1:12; 2Ti 2:1; 4:17; Ro 4:20. Christ, the
dynamo of spiritual energy, was now pouring power (Ac 1:8) into
Paul who is already filled with the Holy Spirit (Ac 9:17).
{Confounded} (\sunechunnen\). Imperfect active indicative of
\sunchunnō\ (late form of \suncheō\, to pour together, commingle,
make confusion.) The more Saul preached, the more the Jews were
confused. {Proving} (\sunbibazōn\). Present active participle of
\sunbibazō\, old verb to make go together, to coalesce, to knit
together. It is the very word that Luke will use in 16:10 of
the conclusion reached at Troas concerning the vision of Paul.
Here Saul took the various items in the life of Jesus of Nazareth
and found in them the proof that he was in reality "the Messiah"
(\ho Christos\). This method of argument Paul continued to use
with the Jews (Ac 17:3). It was irresistible argument and
spread consternation among the Jews. It was the most powerful
piece of artillery in the Jewish camp that was suddenly turned
round upon them. It is probable that at this juncture Saul went
into Arabia for several years (Ga 1:12-24). Luke makes no
mention of this important event, but he leaves ample room for it
at this point.

9:23 {When many days were fulfilled} (\Hōs eplērounto hēmerai
hikanai\). Imperfect passive indicative of \plēroō\, old and
common verb, were in process of being fulfilled. How "many"
(considerable, \hikanai\, common word for a long period) Luke
does not say nor does he say that Saul spent all of this period
in Damascus, as we know from Ga 1:16-18 was not the case. Paul
there states definitely that he went away from Damascus to Arabia
and returned there before going back to Jerusalem and that the
whole period was about "three years" which need not mean three
full years, but at least portions of three. Most of the three
years was probably spent in Arabia because of the two explosions
in Damascus (before his departure and on his return) and because
he was unknown in Jerusalem as a Christian on his arrival there.
It cannot be argued from the frequent lacunae in the Acts that
Luke tells all that was true or that he knew. He had his own
methods and aims as every historian has. We are at perfect
liberty to supplement the narrative in the Acts with items from
Paul's Epistles. So we must assume the return of Saul from Arabia
at this juncture, between verses 22,23, when Saul resumed his
preaching in the Jewish synagogues with renewed energy and grasp
after the period of mature reflection and readjustment in Arabia.
{Took counsel together} (\sunebouleusanto\). First aorist
(effective) middle indicative of \sunbouleuō\, old and common
verb for counselling (\bouleuō\) together (\sun\). Things had
reached a climax. It was worse than before he left for Arabia.
Paul was now seeing the fulfilment of the prophecy of Jesus about
him (9:16). {To kill him} (\anelein auton\). Second aorist
(effective) active infinitive of \anaireō\, to take up, to make
away with, to kill (Lu 23:32; Ac 12:1, etc.). The infinitive
expresses purpose here as is done in verse 24 by \hopōs\ and
the aorist active subjunctive of the same verb (\anelōsin\). Saul
now knew what Stephen had suffered at his hands as his own life
was in peril in the Jewish quarter of Damascus. It was a picture
of his old self. He may even have been scourged here (2Co
11:24).

9:24 {Plot} (\epiboulē\). Old word for a plan (\boulē\) against
(\epi\) one. In the N.T. only in Acts (9:24; 20:3,19; 23:30).
{They watched} (\paretērounto\). Imperfect middle indicative of
\paratēreō\, common verb in late Greek for watching beside
(\para\) or insidiously or on the sly as in Lu 6:7, they kept
on watching by day and night to kill him. In 2Co 11:32 Paul
says that the Ethnarch of Aretas "kept guard" (\ephrourei\,
imperfect active of \phroureō\) to seize him. Probably the Jews
obtained the consent of the Ethnarch and had him appoint some of
them as guards or watchers at the gate of the city.

9:25 {Through the wall} (\dia tou teichous\). Paul in 2Co 11:33
explains \dia tou teichous\ as being \dia thuridos\ (through a
window) which opened into the house on the inside of the wall as
is true today in Damascus as Hackett saw there. See Jos 2:15f.
(cf. 1Sa 19:12) for the way that Rahab let out the spies "by a
cord through the window." {Lowering him} (\auton chalasantes\).
First aorist active participle of \chalaō\, old and common verb
in a nautical sense (Ac 27:17,30) as well as otherwise as here.
Same verb used by Paul of this experience (2Co 11:33). {In a
basket} (\en sphuridi\). The word used when the four thousand
were fed (Mr 8:8; Mt 15:37). A large basket plaited of reeds
and distinguished in Mr 8:19f. (Mt 16:9f.) from the smaller
\kophinos\. Paul uses \sarganē\, a basket made of ropes. This
escape by night by the help of the men whom he had come to
destroy was a shameful memory to Paul (2Co 11:33). Wendt thinks
that the coincidences in language here prove that Luke had read
II Corinthians. That, of course, is quite possible.

9:26 {He assayed} (\epeirazen\). Imperfect active of conative
action. {To join himself} (\kollasthai\). Present middle (direct)
infinitive of conative action again. Same word \kollaō\ in Lu
15:15; Ac 10:28. See on ¯Mt 19:5 for discussion. {Were all
afraid of him} (\pantes ephobounto auton\). They were fearing
him. Imperfect middle picturing the state of mind of the
disciples who had vivid recollections of his conduct when last
here. What memories Saul had on this return journey to Jerusalem
after three years. He had left a conquering hero of Pharisaism.
He returns distrusted by the disciples and regarded by the
Pharisees as a renegade and a turncoat. He made no effort to get
in touch with the Sanhedrin who had sent him to Damascus. He had
escaped the plots of the Jews in Damascus only to find himself
the object of suspicion by the disciples in Jerusalem who had no
proof of his sincerity in his alleged conversion. {Not believing}
(\mē pisteuontes\). They had probably heard of his conversion,
but they frankly disbelieved the reports and regarded him as a
hypocrite or a spy in a new role to ruin them. {Was} (\estin\).
The present tense is here retained in indirect discourse
according to the common Greek idiom.

9:27 {Took him} (\epilabomenos\). Second aorist middle (indirect)
participle of \epilambanō\, common verb to lay hold of. Barnabas
saw the situation and took Saul to himself and listened to his
story and believed it. It is to the credit of Barnabas that he
had the insight and the courage to stand by Saul at the crucial
moment in his life when the evidence seemed to be against him. It
is a pleasing hypothesis that this influential disciple from
Cyprus had gone to the University of Tarsus where he met Saul. If
so, he would know more of him than those who only knew his record
as a persecutor of Christians. That fact Barnabas knew also, but
he was convinced that Jesus had changed the heart of Saul and he
used his great influence (Ac 4:36; 11:22) to win the favour of
the apostles, Peter in particular (Ga 1:19) and James the
half-brother of Jesus. The other apostles were probably out of
the city as Paul says that he did not see them. {To the apostles}
(\pros tous apostolous\). Both Barnabas and James are termed
apostles in the general sense, though not belonging to the
twelve, as Paul did not, though himself later a real apostle. So
Barnabas introduced Saul to Peter and vouched for his story,
declared it fully (\diēgēsato\, in detail) including Saul's
vision of Jesus (\eiden ton kurion\) as the vital thing and
Christ's message to Saul (\elalēsen autōi\) and Saul's bold
preaching (\ēparrēsiasato\, first aorist middle indicative of
\parrēsiazō\ from \pan--rēsia\ telling it all as in Ac 2:29).
Peter was convinced and Saul was his guest for two weeks (Ga
1:18) with delightful fellowship (\historēsai\). He had really
come to Jerusalem mainly "to visit" (to see) Peter, but not to
receive a commission from him. He had that from the Lord (Ga
1:1f.). Both Peter and James could tell Saul of their special
experiences with the Risen Christ. Furneaux thinks that Peter was
himself staying at the home of Mary the mother of John Mark (Ac
12:12) who was a cousin of Barnabas (Col 4:10). This is quite
possible. At any rate Saul is now taken into the inner circle of
the disciples in Jerusalem.

9:28 {Going in and going out} (\eisporeumenos kai
ekporeuomenos\). Barnabas and Peter and James opened all the
doors for Saul and the fear of the disciples vanished.

9:29 {Preaching boldly} (\parrēsiazomenos\). For a while.
Evidently Saul did not extend his preaching outside of Jerusalem
(Ga 1:22) and in the city preached mainly in the synagogues of
the Hellenists (\pros tous Hellenistas\) as Stephen had done (Ac
8:9). As a Cilician Jew he knew how to speak to the Hellenists.
{Disputed} (\sunezētei\). Imperfect active of \sunzēteō\, the
very verb used in 6:9 of the disputes with Stephen in these
very synagogues in one of which (Cilicia) Saul had probably
joined issue with Stephen to his own discomfort. It was
intolerable to these Hellenistic Jews now to hear Saul taking the
place of Stephen and using the very arguments that Stephen had
employed. {But they went about to kill him} (\Hoi de epecheiroun
anelein auton\). Demonstrative \hoi\ with \de\ and the conative
imperfect of \epicheireō\, to put the hand to, to try, an old
verb used in the N.T. only three times (Lu 1:1; Ac 9:29; 19:3).
They offer to Saul the same conclusive answer that he gave to
Stephen, death. Paul tells how the Lord Jesus appeared to him at
this juncture in a vision in the temple (Ac 22:17-21) with the
distinct command to leave Jerusalem and how Paul protested that
he was willing to meet the fate of Stephen in whose death he had
a shameful part. That is to Saul's credit, but the Lord did not
want Saul to be put to death yet. His crown of martyrdom will
come later.

9:30 {Knew it} (\epignontes\). Second aorist active participle of
\epiginōskō\, to know fully. The disciples saw it clearly, so
they {conducted} (\katēgagon\, effective second aorist active
indicative of \katagō\). {Sent forth} (\exapesteilan\). Double
compound (\ex\, out, \apo\, away or off). Sent him out and off
{to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it
takes little imagination to picture the scene at home when this
brilliant young rabbi, the pride of Gamaliel, returns home a
preacher of the despised Jesus of Nazareth whose disciples he had
so relentlessly persecuted. What will father, mother, sister
think of him now?

9:31 {So the church} (\Hē men oun ekklēsia\). The singular
\ekklēsia\ is undoubtedly the true reading here (all the great
documents have it so). By this time there were churches scattered
over Judea, Galilee, and Samaria (Ga 1:22), but Luke either
regards the disciples in Palestine as still members of the one
great church in Jerusalem (instance already the work of Philip in
Samaria and soon of Peter in Joppa and Caesarea) or he employs
the term \ekklēsia\ in a geographical or collective sense
covering all of Palestine. The strictly local sense we have seen
already in 8:1,3 (and Mt 18:17) and the general spiritual
sense in Mt 16:18. But in Ac 8:3 it is plain that the term is
applied to the organization of Jerusalem Christians even when
scattered in their homes. The use of \men oun\ (so) is Luke's
common way of gathering up the connection. The obvious meaning is
that the persecution ceased because the persecutor had been
converted. The wolf no longer ravined the sheep. It is true also
that the effort of Caligula A.D. 39 to set up his image in the
temple in Jerusalem for the Jews to worship greatly excited the
Jews and gave them troubles of their own (Josephus, _Ant_. XVIII.
8, 2-9). {Had peace} (\eichen eirēnēn\). Imperfect active. Kept
on having peace, enjoying peace, because the persecution had
ceased. Many of the disciples came back to Jerusalem and the
apostles began to make preaching tours out from the city. This
idiom (\echō eirēnēn\) occurs again in Ro 5:1 (\eirēnēn
echōmen\, present active subjunctive) where it has been
grievously misunderstood. There it is an exhortation to keep on
enjoying the peace with God already made, not to make peace with
God which would be \eirēnēn schōmen\ (ingressive aorist
subjunctive). {Edified} (\oikodomoumenē\). Present passive
participle, linear action also. One result of the enjoyment of
peace after the persecution was the continued edification (Latin
word _aedificatio_ for building up a house), a favourite figure
with Paul (1Co 14; Eph 3) and scattered throughout the N.T.,
old Greek verb. In 1Pe 2:5 Peter speaks of "the spiritual
house" throughout the five Roman provinces being "built up" (cf.
Mt 16:18). {In the comfort of the Holy Spirit} (\tēi paraklēsei
tou hagiou pneumatos\). Either locative ({in}) or instrumental
case ({by}). The Holy Spirit had been promised by Jesus as
"another Paraclete" and now this is shown to be true. The only
instance in Acts of the use of \paraklēsis\ with the Holy Spirit.
The word, of course, means calling to one's side (\parakaleō\)
either for advice or for consolation. {Was multiplied}
(\eplēthuneto\). Imperfect middle passive. The multiplication of
the disciples kept pace with the peace, the edification, the
walking in the fear of the Lord, the comfort of the Holy Spirit.
The blood of the martyrs was already becoming the seed of the
church. Stephen had not borne his witness in vain.

9:32 {Lydda} (\Ludda\). In O.T. Lod (1Ch 8:12) and near Joppa.
Later Diospolis.

9:33 {Aenias} (\Ainean\). Old Greek name and so probably a
Hellenistic Jew. He was apparently a disciple already (the saint,
verse 32). Luke the physician notes that he had been bed ridden
for eight years. See on ¯5:15 for "bed" (\krabattou\) and ¯8:7;
Lu 5:18 for "paralyzed" (\paralelumenos\, perfect passive
participle of \paraluō\ with \ēn\, periphrastic past perfect
passive).

9:34 {Healeth} (\iātai\). Aoristic present middle indicative,
heals here and now. {Make thy bed} (\strōson seautōi\). First
aorist (ingressive) active imperative of \strōnnumi\ (\-uō\). Old
word with "bed" (\krabatton\) understood as the object.
Literally, spread thy bed for thyself (dative case), what others
for eight years have done for thee.

9:35 {Sharon} (\Sarōna\). The Plain of Sharon, not a town. Thirty
miles long from Joppa to Caesarea.

9:36 {At Joppa} (\En Ioppēi\). The modern Jaffa, the port of
Jerusalem (2Ch 2:16). {Disciple} (\mathētria\). Feminine form
of \mathētēs\, a learner from \manthanō\, to learn, a late word
and only here in the N.T. {Tabitha} (\Tabeitha\). Aramaic form of
the Hebrew _Tsebi_ and, like the Greek word {Dorcas} (\Dorkas\),
means Gazelle, "the creature with the beautiful look" (or eyes),
from \derkomai\. The gazelle was a favourite type for beauty in
the orient (Song of Solomon 2:9,17; 4:5; 7:3). She may have had
both the Aramaic and the Greek name, Tabitha Dorcas like John
Mark. There is nothing said about a husband and so she was
probably unmarried. She is the second woman mentioned by name
after Pentecost (Sapphira the other). She did her beautiful deeds
by herself. She did not have a Dorcas society. {Did} (\epoiei\).
Imperfect active, her habit.

9:37 {In an upper chamber} (\en huperōiōi\). See on ¯1:13. Also
in verse 39. In that house. This service was rendered by the
women, though Luke has \lousantes\ (masculine plural aorist
active participle of \louō\), a general way of saying "they
washed." The interment was not hurried as in Jerusalem (Ananias
and Sapphira) and the upper room is where the body was usually
placed.

9:38 {Delay not} (\mē oknēsēis\). Ingressive aorist active
subjunctive in prohibition. Direct discourse and not indirect as
late MSS. have (aorist active infinitive, \oknēsai\). Possibly
the two messengers started before Dorcas was quite dead, though
we do not know. Peter had recently healed Aeneas and the
disciples may have had faith enough to believe that he could
raise the dead by the power of Christ. W. M. Ramsay doubts if
Dorcas was really dead, but why see legends in these supernatural
events?

9:39 {Stood by him} (\parestēsan autōi\). Second aorist active
indicative, intransitive, of \paristēmi\). Vivid picture of this
group of widows as they stood around Peter, weeping (\klaiousai\)
and showing (\epideiknumenai\, present middle as belonging to
themselves, pointing with pride to) the very inner garments
(\chitōnas\) and outer garments (\himatia\), like the Latin
_tunica_ and _toga_, which she made from time to time (\epoiei\,
imperfect active, repeated action). It was a heart-breaking
scene.

9:40 {Put them all forth} (\ekbalōn exō pantas\). Second aorist
(effective) active participle of \ekballō\, a rather strong word,
perhaps with some difficulty. Cf. Mr 5:40 which incident Peter
may have recalled. The words are not genuine in Lu 8:54.
Peter's praying alone reminds one of Elijah (1Ki 17:20) and the
widow's son and Elisha for the Shunammite's son (2Ki 4:33).
{Tabitha, arise} (\Tabeitha, anastēthi\). With sublime faith like
\Taleitha koum\ of Jesus in Mr 5:41. {She sat up}
(\anekathisen\). Effective aorist active indicative of
\anakathizō\. Often in medical writers, only here in the N.T. and
Lu 7:15 where Westcott and Hort have in the margin the
uncompounded form \ekathisen\. Vivid picture.

9:41 {Raised her up} (\anestēsen autēn\). First aorist active
indicative, transitive, of \anistēmi\. {Presented}
(\parestēsen\). First aorist active indicative, transitive of
\paristēmi\ (cf. intransitive second aorist in verse 39 above).
It was a joyful time for Peter, the widows, all the saints, and
for Dorcas.

9:43 {Many days} (\hēmeras hikanas\). See on verse ¯23. Luke is
fond of the phrase and uses it for time, number, size. It might
be "ten days, ten months, or ten years" (Page). {With one Simon a
tanner} (\para tini Simōni bursei\). The use of \para\ is usual
for staying with one (by his side). "The more scrupulous Jews
regarded such an occupation as unclean, and avoided those who
pursued it. The conduct of Peter here shows that he did not carry
his prejudices to that extent" (Hackett). One of the rabbis said:
"It is impossible for the world to do without tanners; but woe to
him who is a tanner." A Jewess could sue for divorce if she
discovered that her husband was a tanner. And yet Peter will have
scruples on the housetop in the tanner's house about eating food
considered unclean. "The lodging with the tanner was a step on
the road to eating with a Gentile" (Furneaux).