Albert Barnes Commentary Acts 9:2

"and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem." — Acts 9:2 (ASV)

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.