Acts 9:1. And Saul, yet breathing out threatenings, &c.— This is a very emphatical expression, and shews the implacable hatred which Saul bore to the Christian profession; and it must have increased his rage to hear, that those whom he had been instrumental in driving from Jerusalem, were so successful in spreading that religion which he was so eager to root out. The person now in the office of high priest, seems to have been Caiaphas, the inveterate enemy of Christ: he would therefore gladly employ so active and bigotted a zealot as Saul; and it is well known, that the Sanhedrim, however its capital power might have been abridged by the Romans, was the supreme Jewish Court, and had great influence and authority among their synagogues abroad. There are several disputes concerning the time of this transaction. Spanheim advances several arguments to prove, that it happened six or seven years after Christ's death, about the fourth year of Caligula, in the year 40. Benson and others, agreeably to Pearson's Chronology, think it was sooner; but the exact time cannot be fixed by any circumstances transmitted to us.

Acts 9:2. And desired of him letters— These letters contained a mandate from the high-priest, empowering him to act, as appears from chap. Act 26:12 where they are explained by the words authority and commission; and Saul seems to have been a very proper person for executing those orders at that time, being a young man, warm in his temper, and possessed with a most intemperate zeal for Judaism. Damascus was the principal city of Syria, situated on the east sideof the mountain Antilibanus, about one hundred and twenty miles north-east from Jerusalem. How much it abounded with Jews, may partly appear from Josephus, who in one place takes notice of the inhabitants shutting up and destroying in the Gymnasium 10,000 Jewsin one hour. In another place he represents the Damascenes, as having murdered 18,000 Jews, with theirwives and children. A place which so much abounded with Jews, was very likely to have some Christians; and Saul most probably had heard that there were several converts at this place. But it may be inquired, by what authority Saul could execute at Damascus the commission given him by the high-priest? The letters were directed to the Synagogues at Damascus, and the Jews were generally indulged, in foreign states where they settled, with their synagogue worship, and the exercise of their church discipline. But can it be supposed that they were empowered to send persons, even those of their own nation, out of other countries, in order to their being punished at Jerusalem? This seems inconsistent with the laws of nations, and derogatory to the honour of states in general: but Herod, who beheaded John the Baptist, was at that time in possession of Damascus, and greater liberty was then granted the Jews than afterwards; for the year following, a war broke out between Herod and his father-in-law Aretas king of Arabia, in which Herod being defeated, Damascus came into the hands of Aretas, who placed a governor in it; and therefore not long after, when Saul returned thither, and preached Christ in the Synagogues, though the Jews designed to kill him, yet they did not attempt it without the governor's notice, who favoured them so far, as to place a garrison at the gates in order to apprehend him, 2Co 11:32 and this perhaps he might do, both to prevent disturbances, and the better to reconcile them to the government of their new prince. See the note on Isaiah 17:1.

Acts 9:7. Stood speechless, hearing a voice— Stood perfectly astonished;—stood fixed and confounded. The original implies the attitude of a person who is so astonished as not to be able to stir. In chap. Act 22:9 it is said, that they did not hear the voice of him that spake: but this is easily reconciled with the present passage, by the double sense of the Greek word φωνη, which signifies either a human voice, or indistinct sound of words, in general; or a distinct voice or speech. In the passage before us, it is to be understood in the general sense, and in the other as denoting a distinct and articulate sound of words, intelligible to the hearers: so that the companions of Saul heard a voice, but not in so clear a manner as to understand what was said. And this seems to be further confirmed from hence, that we do not find that any of them embraced the Christian truths or dispensation, which probably would have been the case, had it been designed for the conviction of any but Saul himself. So Joh 12:29 those present when the voice from heaven came to Christ, heard the sound, so as to take it for thunder, without distinctly understanding what was said. From St. Paul's taking such particular notice that the voice spake unto him in the Hebrew tongue, chap. Acts 26:14. Dr. Benson thinks we may gather, that possiblyhis companions might be Hellenistic Jews, who, though theyheard the sound of the words, yet did not understand their meaning,—for not hearing is frequently put in scripture for not understanding; see particularly 1Co 14:2 in the original. And it does not appear, that Saul informed them who it was that made this glorious appearance unto him, or what the voice had said: very likely he kept it secret from every one, at least till he had received further directions in Damascus. It is said also, that they saw no man; and the case was the same with the men who were with Daniel when he saw the vision, Daniel 10:7.

Acts 9:8. And when his eyes were opened, he saw no man:— And though his eyes were open, he was incapable of discerning objects, and saw no one man of those who stood near him; forhis nerves were so affected with the glory of that light, which had shone from the body of Jesus, that he had lost the power of sight. The divine Glory had struck his bodily eyes quite blind; as the eyes of his understanding had hitherto been in the midst of the marvellous light of the gospel: see ch. Acts 22:11. But the judicious reader, desirous of enteringfully into this wonderful transaction, will not refer to single verses only, but will diligently compare the whole account, as given by St. Paul himself.

Acts 9:9. And he was three days without sight,— Scales grew over his eyes, not only to intimate to him the blindness of the state that he had been in, but to impress him also with the deeper sense of the almighty power of Christ, and to turn his thoughts inwards, while he was rendered less capable of conversing with external objects. This would also be a manifest token to others, of what had happened to him in his journey, and ought to have been very convincing and humbling to those bigoted Jews, to whom, as the most probable associates in the cruel work that he intended, the sanhedrim had directed those letters, which Saul would no doubt destroy as soon as possible. It is very doubtful, and cannot at present be determined, whether the fast of three days, here mentioned, was a voluntary one, undertaken by Saul, in consequence of his deep humiliation on account of his former persecutions, or whether it was the result of that bodily disorder, into which he was thrown by the vision, and of the attachment of his mind to those new and astonishing divine revelations, with which during this time he seems to have been favoured. See 2 Corinthians 12:1.Galatians 1:11; Galatians 1:11. If we compare the prophet Daniel's being affected by some of his visions, with this case of Saul, we shall find that they bear a great resemblance;only Daniel had not been guilty of such great crimes, and consequently did not pass through such bitter repentance, as Saul had. See the Reflections on this chapter.

Acts 9:10. Ananias;— As we read of Ananias only in this history, it is difficult to determine who he was. Some suppose him to have been a native of Jerusalem, and to have first planted the gospel at Damascus. Some of the ancients say, that he was one of the seventy disciples; others, from his being called a devout man according to the law, ch. Act 22:12 have thought that he was a proselyte of righteousness. Perhaps he was a native of Damascus, converted at the first Pentecost, when the Holy Spirit descended, and afterwards honoured him with this embassy to Saul, as a Christian of the oldest standing in that place, and so very probably an officer of the church there; which the commission to baptize him may further intimate. We may remark that God himself appoints a man to teach Saul, as an angel did in the case of Cornelius, ch. Act 10:5 in admirable condescension dealing with us by men like ourselves.

Acts 9:15. He is a chosen vessel, &c.— Beza observes, that an instrument of building, agriculture, &c. is often expressed in Greek by the word σκευος ; and the word may very probably have that signification here. For he is my chosen instrument to bear my name, &c. Polybius uses this same word personally, in order to denote one extremely proper for a particular design. Ananias could not infer from these words of our Lord, that the gospel was to be preached to the Gentiles while they continued uncircumcised,—a mystery which St. Peter did not yet know; for Christ might have used theseexpressions, had St. Paul been brought before Heathen kings for preaching him as a Messiah to the Jews and proselytes.

Acts 9:16. I will shew him how great things he must suffer— If this intimates, as some very learned commentators seem to think, that Saul should presently have a revelation, and perhaps a visionary representation of all his sufferings, it must appear a most heroic instance of courage and zeal, under the power of grace, that with such a view he should offer himself to baptism, and go on so steadily in his ministerial work. Never surely was there, on that supposition, a more lively image of that adorable Lord, who so resolutely persevered in his work, though he knew all things that were to come upon him.

Acts 9:17. Ananias went his way, &c.— Had St. Paul been an impostor, he could not have acted his part but in confederacy. He was to be instructed by one at Damascus; Act 9:6 that instructor therefore must have been his accomplice, though they appeared to be absolute strangers to each other, and though he was a man of an excellent character, and so was very unlikely to have engaged in such a business. Notwithstanding these improbabilities, this man must have been his confident and accomplice in carrying on this fraud, and the whole matter must havebeen previously agreed on between them. But here this objection occurs:—How could this man venture to act so dangerous a part, without the consent of the other disciples, especiallyof the apostles? Or by what means could he obtain their consent? And how absurdly did they contrive their business, to make the conversion of Saul the effect of a miracle, which all those who were with him must certify did never happen?—How much easier would it have been to have made him be present at some pretended miracle wrought by the disciples, or by Ananias himself, when none were able to discover the fraud, and then have imputed his conversion to that, or to the arguments used by some of his prisoners, whom he might have discoursed with and questioned about their faith, and the grounds of it, in order to colour his intended conversion? Besides, is it not strange, if the account had been an imposture, and Ananias had been joined with Saul in carrying it on, that, after their meeting at Damascus, we should never hear of their consorting together, or acting in concert, or that the former drew any benefit from the friendship of the latter, when he became so considerable among the Christians?—Did Ananias engage and continue in such a dangerous fraud without any hope or desire of private advantage? Or was it safe for Saul to shake him off, and risk his resentment?—We will suppose then, in order to account for this vision without a miracle, that, as Saul and his company were journeying to Damascus, an extraordinary meteor did really appear, which cast a great light, at which they being affrighted, fell to the ground; see ch. Acts 26:14. This might be possible, and fear, grounded on ignorance of such a phaenomenon, might make them imagine it to be a vision from God; nay, even the voice or sound which they heard in the air, might be an explosion attending this meteor;—or, at least, there are those who would rather recur to such a supposition as this, however incredible, than acknowledge the miracle; but how will this account for the distinct words heard by Saul, to which he made answer?—How will it account for what followed when he came to Damascus agreeably to the sense of those words which he heard? How came Ananias to go to him there, and say "He was chosen by God to know his will, &c." ch. Act 22:14 Acts 26:16.? Or why did he propose to him to be baptized? what connection was there between the meteor which Saul had seen, and those words of Ananias? Will it be said, that Ananias was skilful enough to take advantage of the fright that he was in at the appearance, in order to make him a Christian? But could Ananias inspire him with the vision, in which he saw him before he came, Acts 9:12.? If that vision was the effect of imagination, how came it to be verified so exactly in fact?—But allowing that he dreamed by chance of Ananias's coming, and that came by chance too; or, if you please, that, having heard of his dream, he came to take advantage of that, as well as of the meteor which Saul had seen; will this get over the difficulty? Certainly, not: for there was more to be done. Saul was struck blind, and had been so, for three days. Now, had this blindness been natural, from the effects of the meteor or lightning upon him, it would not have been possible for Ananias to heal it, as we find that he did, merelyby putting his hands upon him, and speaking a few words.—This undoubtedly surpassed the power of nature; and if it was a miracle, it proves the other to have been a miracle too, and a miracle done by the same Jesus Christ.

Acts 9:18. There fell from his eyes as it had been scales:— Perhaps the outward coats of his eyes might have been scorched by the heat of that splendid light which he had seen; and what fell from them, might have had some resemblance to the small scales of fishes. His being thus restored to sight was, however, a most lively emblem of the veil's being done away from his heart. Immediately Saul rose up and was baptized, and, as appears by the event, was then also filled with the Holy Spirit; that is, as that phrase commonly signifies, the Holy Spirit was poured down upon him immediately from heaven, and not conveyed by the laying on of the hands of any man; and very probably that effusion upon Saul was accompanied with a glory, cloven tongues, or pointed flames, like as of fire, which was always the external symbol when the Spirit was given in the most honourable manner, as well as in the highest measure; and if that symbol attended his receiving the Holy Spirit, it was proper that his eyes should be first opened, that he himself might see the glory, and so be convinced, both byexternal signs and internal gifts, that he who had formerly been a persecutor, was now graciously accepted as a Christian, a prophet, and an apostle.

Acts 9:20. He preached Christ, &c.— He preached in the synagogues, maintaining that Jesus is the Son of God. So the Vulgate, and several manuscripts. The Jews knew that Christ, or the Messiah, is the Son of God.

Acts 9:21. And came hither for that intent,— And came hither on purpose to carry them prisoners to the chief priests. See 1 Samuel 10:11-12. Heylin.

Acts 9:22. Proving that this is very Christ.— Evincing that he [Jesus] is the Christ. As Saul had blasphemed Christ and persecuted the Christians through ignorance, and while he really disbelieved the gospel, he obtained mercy at the hands of our Lord Jesus Christ through faith in him. But, though our Lord forgave him, he could hardly forgive himself, and thought he could not sufficiently testify his love and affection, without the greatest study and diligence to convert others; and indeed, by shewing mercy to him, who had been, as he calls himself, a blasphemer and a persecutor, our Lord gave a most remarkable instance of his long-suffering and abundant mercy. For what could be a greater encouragement to others to hope for mercy, upon their repentance and sincerely believing the gospel? to the Jews,—for instance, who had procured the murder of the Messiah, the Lord of life and glory: to the Samaritans,—who had formerly been so odious to the Jews, and corrupters of the Old Testament: to the devout Gentiles,—with whom the Jews would not eat, nor freely converse, as long as they remained uncircumcised: and, above all, to the idolatrous Gentiles, who had a long time lived without the true God in the world, and as aliens to his church and covenant; and to whom more particularly this Saul, this singular monument of mercy, was to be an apostle.

Acts 9:23. And after—many days— After an interval of about three years; during which period Saul went into Arabia, and preached the gospel there. See Galatians 1:17-18. Though St. Luke has not given us a particular account of this part of St. Paul's travels, yet it appears sufficiently from the expression before us that he was not ignorant of it. St. Paul himself has led us to conclude, that the Jews at Damascus did not plot his death till after he returned thither from Arabia, just before he went up to Jerusalem. As St. Paul's abode at Damascus, both upon his conversion and at his return from Arabia, appears to have been very short, he must, according to his own account, have spent almost three years in Arabia. His going so soon from Damascus, and preaching the gospel so long in a remote country, where there were no Christians before his coming, is a proof, as he himself very justly alleges, that he receivednot the knowledge of the gospel doctrine from any other of the apostles or Christians, but immediately from our Lord Jesus Christ, or by the illumination of the Spirit. Returning from Arabia, he came again to Damascus, and going into one of the synagogues there, he preached the Christian doctrine to the Jews, as he had done before. But they, not content with barely rejecting his doctrine, consulted how they might take away his life; for they looked upon him as a grand apostate, whose conversion greatly strengthened the interests of Christianity. But a stronger proof can scarce be produced of the malignity of these people: that when so great a persecutor was in so wonderful a manner converted to Christianity, they should be so far from following his example, as to attempt his life.

Acts 9:29. Against the Grecians:— The Hellenists; or those foreign Jews who used the Greek language, and came out of other parts to worship at Jerusalem, St. Paul being earnestly desirous that they might carry along with them the knowledge of Christ into their own lands. See the note on ch. Acts 6:1.

Acts 9:30. To Cesarea,— This must have been Caesarea Philippi, near the borders of Syria; as it may be collected from St. Paul's own words, that he went by land through the regions of Syria and Cilicia; see Gal 1:21 otherwise he might easily have gone from the celebrated Caesarea on the Mediterranean sea, by ship, to Tarsus, his own native city; whither the brethren sent him, no doubt, that he might find protection among his friends and relations, and plant the gospelamong them. They possibly might not have heard of his former bigotry against the Christians; or, as the spiritual harvest of the Jews was not yet gathered in at Tarsus, as it had been some time ago at Jerusalem, there were hopes of better treatment and more success there. See on chap. Acts 8:40.

Acts 9:31. Then had the churches rest— This rest is by no means to be ascribed merelyor chiefly to St. Paul's conversion; who, though a great zealot, was but a young man, of no immediate or supreme authority, and whose personal danger proves the persecution in some measure to have been continued at least three years after it. The period here spoken of, appears to be that which commenced at or quickly after St. Paul's setting out for Cilicia; and the best commentators seem agreed, that this repose of the Christians was occasioned by the general alarm which was given to the Jews, then the sole persecutors of the Christians, about the year 40; when Petronius, by the order of Caligula, incensed by some affront said to have been offered him by the Alexandrian Jews, attempted to bring the statue of that emperor among them, and to set it up in the holy of holies—a horrid profanation, which the whole people deprecated with the greatest concern in the most solicitous and affectionate manner, and by which they were so much taken up, that they had not leisure to look after or persecute the Christians. How long this rest continued, we do not certainly know; probably till Herod interrupted it, chap. 12: Acts 9:1. Dr. Doddridge, following Beza's construction of this intricate verse, renders it as follows: Then the churches through all Judea, and Galilee, and Samaria, being edified, had rest; and walking in the fear of the Lord and the consolation of the Holy Spirit were multiplied. Dr. Heylin reads it, At that time the churches, &c. had peace; being edified, and advancing in the fear of the Lord; and they became more numerous by the assistance of the Holy Ghost. The word οικοδμουμεναι, edified, is figurative, and properly a term of architecture, signifying the erecting or constructing the whole superstructure upon a foundation. In this place, it must signify by analogy, that the churches were properly instructed in all the fundamental doctrines of the gosp

Acts 9:32. And it came to pass, &c.— And as Peter was making a general visitation; Heylin. Now it came to pass that Peter making a progress, &c. As St. Peter had gone formerly through the metropolis and other towns of Samaria to plant or water Christianity, so during this peaceful interval he revisited theseveral churches in Judea and Galilee, to rectify their disorders, to instruct them further, and to impart the Holy Spirit to the new converts. Among other places he went down to Lod or Lydda, a town of Phoenicia, situated in the tribe of Ephraim, lying between Azotus and Caesarea. It was afterwards called Diospolis, and was about one day's journey distant from Jerusalem. There were several celebrated Jewish schools there, and the great Sanhedrim sometimes met near it. Saron or Sharon, which is connected with it, Act 9:35 was not a town, but a large, fruitful, and well inhabited valley, which lay near Lydda, and is said to have extended from mount Tabor to the lake of Tiberius, and from Caesarea to Joppa. Compare 1 Chronicles 27:29. Isaiah 33:9; Isaiah 35:2; Isaiah 65:10.

Acts 9:34. Eneas, Jesus Christ maketh thee whole— It is worth our while to observe the great difference there is between the manner in which this miracle is wrought by Peter, and that in which Christ performed his works of divine power and goodness. The different characters of the servant and the son, the creature and the God, are every where apparent. In working this miracle, however, St. Peter seems to have imitated our Lord, partly as to the manner of expression, but principally as to the sign and evidence of the perfection of the miracle; (Mark 2:9. John 5:8.) only with this remarkable difference and decorum; namely, that the two men whomour Lord cured, were not at their own home, and therefore they were ordered to take up their bed, or the couch on which they had lain, and walk away. But Eneas, whom St. Peter cured, was at home, and kept his bed there, and therefore he was ordered to arise, and make his bed; στρωσον σεαυτω, shake up and smooth your own bed, as an evidence of the certainty and perfection of your cure. We may observe, that no faith on the part of the person to be healed was here required; and the like is observable in many other cases, where persons, perhaps ignorant of Christ, were surprised with an unexpected cure. But where persons petitioned themselves for a cure, a declaration of their faith was often required, that none might be encouraged to try experiments out of curiosity, in a manner which would have been very indecent, and have tended to many bad consequences.

Acts 9:36. At Joppa— Another city of Phoenicia, lying upon the Mediterranean, and the nearest maritime town to Jerusalem, more than a day's journey distant from it,—about 40 miles; though some have said that Jerusalem might be seen from thence. We find it mentioned in the Old Testament by the name of Japho, as belonging to the tribe of Dan, Joshua 19:46. It was the place to which the materials for building Solomon's temple were brought in floats by sea, and carried thence by land to Jerusalem; 2 Chronicles 2:16. Jonah took ship from hence to Tarshish; Jon 1:3 and as it lay between Azotus and Caesarea, it was probably one of the cities where Philip preached the gospel in his progress, chap. Acts 8:40. Simon, son of Matthias, and brother to Judas Maccabeus, repaired and fortified Joppa, and made it a seaport to Jerusalem and all Judea, it being the fittest place on all that coast for the carrying on their trade to the isles and countries in the Mediterranean; for which purpose it served them many ages after the Maccabees, as it still serves the inhabitants of that country to this very day, being called by the same name, though vulgar pronunciation has changed it to Jaffa. It was at Jabneb or Jannia, nigh this place, that the great Sanhedrim sometimes sat; and yet for all their consultations, authority, and learning, Christianity there took root and flourished. Among the Christians at Joppa, there was a woman, whose Hebrew name was Tabitha, which in Greek is Dorcas, that is, a roe or wild-goat; for it was common among the Heathens to call men or women by the names of some inferior animals. Thus Rachel signifies a sheep, and Eglah, a calf. Dr. Shaw in the supplement to his Travels, p. 74 takes the word Δορκας to be the Gazel or Antelope, which Aristotle describes to be the smallest of the horned animals, being even smaller than the roe. The (Δορκας ) Dorcas is described to have fine eyes; and in the Eastern countries, those of the Gazel are so to a proverb. Thus the damsel whose name was Tabitha, which is by interpretation Dorcas, might be so called from this peculiar feature and circumstance. See Deu 15:22. 2 Samuel 2:18. Cantic. Act 2:9 Acts 4:5. &c.

Acts 9:37. Whom when they had washed,— This custom prevailed both among the Hebrews, Greeks, and Latins, and is still in use among us. See Mark 14:8. John 12:7; John 19:38-40.

Acts 9:38. Desiring him that he would not delay, &c.— We can hardly imagine that they urged his coming merely to comfort them under this loss: but if they had any view to what followed, it was a remarkable instance of faith, as it does not appear that the apostles before this had raised any one from the dead. Were we to have been judges, perhaps we should have thought it better that Stephen should have been raised than Dorcas; but it is our happiness and duty to submit our reasonings on what we think fittest and best, to the infinitely wiser determinations of God.

Acts 9:39. Shewing the coats and garments; &c.— "Shewing some of the under and upper garments, which she, with her own hands, had made, to clothe the naked and relieve the poor." The Vulgate reads, which she had made for them.

Acts 9:40. But Peter put them all forth,— Herein the servant followed not only the path, but the very steps of his Lord, in dismissing all witnesses, that nothing might look like vain-glory, that nothing might interrupt the fervour of that address which he was to pour out before God. First, he bends his knees in prayer to the Lord of life; and knowing certainly by a divine impulse that his prayer was heard, he directs his voice with a divine efficacy to the dead: but who can fully conceive the surprize of Dorcas when thus called back again to life, or of her pious friends when they saw her alive! for their own sake, and the sake of the indigent and distressed, there was cause of rejoicing, and much more in the view of such a confirmation given to the gospel, and such a token of Christ's presence with his servants. Yet to herself it must have been matter of resignation and submission, rather than exultation, that she was called back to these scenes of vanity, which surely would have been scarce tolerable, had not a veil of oblivion been drawn over those glories which her separate spirit had enjoyed. But we please ourselves with the charitable and reasonable hope, that the remainder of her days were yet more zealously and vigorously spent in the service of her Saviour and her God; yielding herself to him as in a double sense alive from the dead. Thus would a richer treasure be laid up for her in heaven, and she would afterwards return to a far more exceeding weight of glory, than that from which so astonishing a Providence had for a short interval recalled her.