Albert Barnes Commentary Acts 9

Chapter 9

Introduction

This chapter begins a very important part of the Acts of the Apostles—the conversion and labors of Saul of Tarsus. The remainder of the book is primarily concerned with an account of his labors and trials in establishing churches and in spreading the gospel throughout the Gentile world. Because it was a very important fact that the gospel was to be preached in this manner to the Gentiles, and because the toils of the apostle Paul and his fellow-laborers for this purpose were exceedingly interesting, it was desirable to preserve an authentic record of those labors. That record is what we find in the remainder of this book.

And Saul. (See the notes on Acts 7:58 and Acts 8:3.)

He had been engaged before in persecuting the Christians, but he now sought an opportunity to gratify his insatiable desire on a larger scale.

Yet breathing. Not satisfied with what he had done (Acts 8:3). The phrase breathing out is often expressive of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger.

The emotion is absorbing, agitating, and exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality. This, in turn, 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 favorite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came to the assembly, breathing mutual slaughter" .

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

Slaughter. 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 passage, it seems that he had been involved in putting many of them to death.

The disciples of the Lord. Against Christians.

Went to the High Priest. The letters were written and signed in the name and by the authority of the Sanhedrin, or great council of the nation. The high priest did this as president of that council (Acts 22:5).

The high priest at 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 (Kuinoel).

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 Sanhedrin at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating the Jewish religion everywhere.

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 120 miles northeast of Jerusalem, and about 190 miles southeast 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 (2 Kings 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 from there is artificially divided 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 (Genesis 15:2). By whom it was founded is unknown. It was taken and garrisoned by David, A.M. 2992 (2 Samuel 8:6; 1 Chronicles 18:6). It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria (2 Kings 14:25; 2 Kings 16:6; Isaiah 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 in A.D. 1517 by Selim, and has since been 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 also distinguished 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 more than 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 said to have appeared to Saul here.

To the synagogues. (See the notes on Matthew 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, Book 2, Chapter 20, Section 2; Book 7, Chapter 8, Section 7). (See the notes on 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 Sanhedrin at Jerusalem claimed jurisdiction over religious opinions, and their authority would naturally be respected by foreign Jews.

And as he journeyed. On his way; or while he was traveling. The place where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. (See the notes on Acts 9:2).

All that we know of it is that it was near Damascus.

And suddenly. Like a flash of lightning.

There shined round about him, etc. The language 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. 1 Corinthians 15:8: And last of all he was seen of me also. 1 Corinthians 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). (See the notes on 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 spoke 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 splendor which they denominated the Shekinah. In this way he went before them into the land of Canaan (Exodus 13:21–22). This appearance or visible manifestation they called the glory of JEHOVAH (Isaiah 6:1–4; Exodus 16:7, In the morning you shall see the glory of the Lord; Leviticus 9:23; Numbers 14:10; Numbers 15:19; Numbers 24:16; 1 Kings 8:11; Ezekiel 10:4). (See the notes on Luke 2:9). The glory of the Lord shone round about them (Luke 2:9).

2. The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. (See the notes on Matthew 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. John 17:5: And now, Father, glorify me, etc., with the glory Which I had with you before the world was.Matthew 25:31: The Son of man shall come in his glory. (Matthew 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 Isaiah 6, compare with John 12:41).

5. If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honor, 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 (1 Corinthians 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 (John 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 Shekinah, 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 midday.

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 regarding the visions which he saw (Daniel 8:17). Also Daniel 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 (Luke 10:41), Simon (Luke 22:31), and Jerusalem (Matthew 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. See the note on John 15:25: They hated me without a cause.

Persecutest. See the note on Matthew 5:11.

Thou me? Christ and his people are one (John 15:1–6). To persecute them, therefore, was to persecute him (Matthew 25:40, 45).

And he said, Who are you, Lord? The word Lord here, as is frequently the case in the New Testament, means no more than Sir (John 4:19). It is evident that Saul did not yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself addressed; but he did not know who had spoken the words. In his amazement and confusion, he naturally asked who it was that was addressing him in this way.

And the Lord said. In this place the word Lord is used in a higher sense, to denote the Savior. It is His usual title. See the note on Acts 1:24.

I am Jesus. It is clear from this that there was a personal appearance of the Savior; that He was present to Saul. However, in what particular form—whether seen as a man, or only appearing by the manifestation of His glory—is not stated. 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 concerning Himself. In Acts 22:8, the expression is recorded this way: I am Jesus of Nazareth, etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole.

This declaration was peculiarly fitted 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 special glory.

It is hard, etc. This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers.

Thus Euripides (Bacch. 791) says: “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. 2.173) states: “It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct.” Similarly, Terence (Phormio 1.2.27) writes: “It is foolishness for you to kick against a goad.” Ovid also expresses the same idea (Trist. 2.15).

The word translated “pricks” here—kentra—properly means any sharp point that will pierce or perforate, such as the sting of a bee. However, 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; for example, Shamgar slew six hundred men with one of them (Judges 3:31; compare 1 Samuel 13:21).

The expression, to kick against the pricks, 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 the one who resists.

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 people 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 one can resist God or his own conscience and be happy. Indeed, nothing is more difficult than for a person to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. People demonstrate this disposition 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. These impressions and alarms 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.
7. And in any way by opposing God, and refusing to submit to His authority, and to do what is right.