Bouncing Binary Biblical Blogging Beme. Or, More Drivel

It started at Lingamish, went to bishop n.t. wrong, who sent it flying with a bit of topspin over here.

I don’t care to perpetuate memes, but any excuse for stupid jokes:

1) Jim West: Testament of Solomon is Totally Depraved, as Zwingli proves in the original languages so that even Chris Tilling can grasp it.

2) Nick Norelli: Send me a Free Copy of that Drivel Testament of Solomon for my birthday and I’ll Speedily Review It and then you can SEND ME MORE FREE BOOKS. Did I say SEND ME FREE BOOKS?

3) Roger Mugs : What God is Teaching Me from the Testament of Solomon In Glorious Monochrome on customizable Blogger

4) Nathan Stitt: What Version of the Greek Testament of Solomon should I Get Cheap to Improve my Vocabulary? Do You Like My New Header?

5) James White: I’ve listened to everything Solomon ever wrote in the original languages on my Ipod while cycling (uphill, three ways) and I’d challenge Solomon to prove his Testament of Solomon is Biblical while using acceptable scholarly sources. Which reminds me of the time I debated (insert phone book here)…. 

Do or don’t pass it on. But if you do pass it on, get better comedy writers.

One More Opinion on the Paranormal

Yes, Hat tip to the guys over at Theologer Forum for this one, too.

I think ninety five percent or more of supernatural, paranormal, intergalactic or whatever is our imagination and or our everyday ignorance of how nature works. I do wonder if surveys done on witnesses of paranormal events that indicate their greater tendency to fantasy don’t have a point.

Having said that, there’s that pesky five percent left. Some thoughts:

1. As a Christian I believe there is a spiritual, supernatural realm. But since the Bible says so little about it, I conclude that we aren’t meant to know much about it.

2. Angels point to God. For us to know too much of angels, good and evil, is a distraction from God. Therefore I imagine even most genuine paranormal events that don’t point directly to God are from the dark side. Hauntings, etc.

3. There are two kinds of revelation:
A. Public, that revealed in Scripture, incumbent on all to believe.
B. Private, which is not incumbent even on the recipient to believe, and which is almost always to be suspected as   either self-delusion or infernal. Test not only the spirits, but the experiences as well.

4. A hunger for paranormal experience is wrong, because again, it is too easy a distraction from God and His beloved concern: our fellow human beings.  God has plenty of angels to represent Him in the unseen realm. He only has you and I to  represent Him in this world. Angelic visitations are pretty rare even in the Bible, after all.

Touring the Flexible Themes

Since I’m actually sorta caught up on things at the moment, but still too lazy to actually work on any of the blog drafts languishing away from neglect, I thought I’d inaugurate a little tour of my favorite flexible themes. Instead of doing something, like, useful, you know?

WordPress Classic has several things going for it:

1) Clean

2) Handles non-English fonts well.

3) Really big font. Meant to be read, this theme.

On the minus side:

1. Clean = Plain, dull even. 

2. Default Italic font, though large, can be tiring to read in long posts

3. While fully customizable with Widgets, adding much else to the sidebar strikes me as defeating the purposefully clean, minimal design of the theme. And addition Widgets would adds another long row to be scrolled through for information.

4. It’s rather 90s, isn’t it?

What do you think, in lieu of doing something more useful?

Acts of the Apostles Chapter 11: 1-18 Antique Commentary Notes

A.T. Robertson Act 10:1
Cornelius (Kornēlios). The great Cornelian family of Rome may have had a freedman or descendant who is centurion (hekatoṅtarchēs, leader of a hundred, Latin centurio). See Mat_8:5. These Roman centurions always appear in a favourable light in the N.T. (Mat_8:5; Luk_7:2; Luk_23:47; Act_10:1; Act_22:25; Act_27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.
Of the band called the Italian (ek speirēs tēs kaloumenēs Italikēs). A legion had ten cohorts or “bands” and sixty centuries. The word speirēs (note genitive in ̇es like the Ionic instead of ̇as) is here equal to the Latin cohors. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

Adam Clarke Act 10:1
There was a certain man in Caesarea – This was Caesarea of Palestine, called also Strato’s Tower, as has been already noted, and the residence of the Roman procurator.
A centurion – Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat_20:16 (note). A centurion among the Romans was about the same rank as a captain among us.
The band called the Italian band – The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick….
This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius.
Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk_1:1 (note), etc., and Luk_3:1 (note), etc., and the notes there.

A.T. Robertson Act 10:2
Devout (eusebēs). Old word from eu (well) and sebomai (to worship, to reverence), but rare in the N.T. (Act_10:2, Act_10:7; 2Pe_2:1). It might refer to a worshipful pagan (Act_17:23, sebasmata, objects of worship), but connected with “one that feared God” (phoboumenos ton theon) Luke describes “a God-fearing proselyte” as in Act_10:22, Act_10:35. This is his usual term for the Gentile seekers after God (Act_13:16, Act_13:26;Act_17:4, Act_17:17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men “proselytes of the gate” (cf. Act_13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (Act_10:28, Act_10:34; Act_11:1, Act_11:8; Act_15:7). They had seats in the synagogue, but were not Jews.
Gave much alms (poin eleemosunas pollas). Doing many alms (the very phrase in Mat_6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.
Prayed (deomenos). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18).

Adam Clarke Act 10:2
A devout man – Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater.
One that feared God – Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.
With all his house – He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.
Gave much alms – His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.
Prayed to God alway – Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act_10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

Adam Clarke Act 10:3
He saw in a vision evidently – The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o’clock in the afternoon, (see note on Act_3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan_9:20-23, and that especially to Zachariah, the father of John Baptist, Luk_1:11, etc.

Adam Clarke Act 10:4
Thy prayers and thine alms are come up for a memorial – Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.
Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’s estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.
These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev_2:16, is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

Albert Barnes Act 10:4
And when he looked on him – Greek: Having fixed his eyes attentively on him.
He was afraid – At the suddenness and unexpected character of the vision.

What is it, Lord? – This is the expression of surprise and alarm. The word “Lord” should have been translated “sir,” since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act_9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?”
Are come up for a memorial – Are remembered before God. Compare Isa_45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa_1:11-15; Amo_5:21-22; 1Sa_15:22, “To obey is better than sacrifice, and to hearken than the fat of rams,” Hos_6:6; Ecc_5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:
(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.
(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. “All their works they do to be seen of men”; and in their heart there is “no good thing toward the Lord God of Israel.” Compare 1Ki_14:13; 2Ch_19:3. Who ever hears of a man that “fears God,” and that prays, and that instructs his household in religion, that depends on morality for salvation?
(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.
(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God’s mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was – disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

John Gill Act 10:5 And now send men to Joppa,…. Which lay near to Caesarea;

and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.

A.T. Robertson Act 10:6
Lodgeth (xenizetai). Present passive indicative of xenizō old verb from xenos, a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Act_17:20; 1Pe_4:4).
Whose (hōi). To whom, dative of possession.
By the seaside (para thalassan). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

John Gill on Acts 10:6
Acts 9:43 was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was;

“it happened at Sidon that a certain בורסי, “tanner”, (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. (r)”

where the Gemara (s) distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say (t),

“woe to him whose trade is a tanner:”

and further observe (u) that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mar_6:3 and Simon the Athenian philosopher was σκυτοτομος “a leather cutter” (w); and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas.

(r) Misn. Cetubot, c. 7. sect. 10. (s) T. Bab. Cetubot, fol. 77. 1. (t) T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2. (u) Kiddush, fol. 82. 1. (w) Laert. in Vit. Simon.

Act 10:6 He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Act_9:43.

whose house is by the sea side; Joppa was a sea port, 2Ch_2:16 Jon_1:3 hence we read of ימא דיפו, “the sea of Joppa” (x); and also of למינה של יפו, “the port of Joppa” (y); now Simon’s house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z),

“they place dead carcasses, graves, ואת הבורסקי, “and a tanner’s workshop”, (in which he dresses his skins,) fifty cubits from the city; nor do they make a tanner’s workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.”

The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, “and the house of Cornelius is near the sea”; for not his, but Simon’s is meant:

he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Act_10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions.

(x) Ezra iii. 7. Targum in 2 Chron. ii. 16. (y) T. Hieros. Yoma, fol. 41. 1. Joseph. Antiqu. l. 11. c. 4. sect. 1. & 13. 9. 1 Maccab. xiv. 5. 1. Esdr. v. 55. (z) Misn. Bava Bathra, c. 2. sect. 9. (a) Maimou. & Bartenora in ib.

John Gill Act 10:7 And when the angel which spake unto Cornelius was departed,…. For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for

he called two of his household servants; who were not of the band of soldiers under him, but were servants in his family, and such as feared God with him;

and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.

Adam Clarke Act 10:8
He sent them to Joppa – It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.

A.T. Robertson Act 11:1
In Judea (kata tēn Ioudaian). Throughout Judea (probably all Palestine), distributive use of kata. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities.
Had received (edexanto). First aorist middle indicative. The English idiom requires “had” received, the Greek has simply “received.”

Albert Barnes Act 11:1
And the apostles and brethren – The Christians who Were in Judea.
Heard … – So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensitiveness in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.

Adam Clarke Act 11:1
And the apostles and brethren that were in Judea – According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

A.T. Robertson Act 11:2
They that were of the circumcision (hoi ek peritomēs). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Act_10:46 is confined to the six brethren with Peter in Caesarea (Act_11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Gal_2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Act_15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter’s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Act_11:1, but are not referred to in Act_11:2. Apparently they are in contrast with the circumcision party in the church.
Contended (diekrinonto). Imperfect middle of the common verb diakrinō, to separate. Here to separate oneself apart (dia), to take sides against, to make a cleavage (dia, two, in two) as in Jud_1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

Adam Clarke Act 11:2
Contended with him – A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter’s supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ’s vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

Acts 11:3
John Gill
From Acts 10:28 ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deu_7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal:

for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i),

“it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.”

It is said (k) of some Rabbins, that they saw a certain man coming;

“says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.”

They looked upon the houses of Gentiles unclean, and therefore would not enter into them: See Gill on Joh_18:28.

yea they say (l), that:

“the court of a stranger (or Gentile) is as the habitation of a beast.”

Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that

“they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;”

and this was well known to Jews and Gentiles:

A.T. Robertson Act 11:3
Men uncircumcised (andras akrobustian echontas). “Men having uncircumcision.” It is a contemptuous expression. They did not object to Peter’s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Luk_15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea Act_10:28). Peter had been led beyond the circumcision party.

Acts 11:5
Albert Barnes Act 10:9
Peter went up … – The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer. See the notes on Mat_6:6; Mat_9:2. Even when there was no room constructed on the roof, the roof was a common resort for retirement and prayer. Around the edge a battlement or parapet was commonly made, within which a person could be quite retired from public view. “At Jaffa, the ancient Joppa,” says Prof. Hackett (lllustrations of Scripture, p. 81), “where Peter was residing at the time of his vision on the house-top, I observed houses furnished with a wall around the roof, within which a person could sit or kneel without any exposure to the view of others, whether on the adjacent houses or in the streets. At Jerusalem I entered the house of a Jew early one morning, and found a member of the family, sitting secluded and alone on one of the lower roofs, engaged in reading the Scriptures and offering his prayers.”

Dr. Thomson (Land and the Book, vol. i. p. 52) says of these roofs, “When surrounded with battlements, and shaded by vines trained over them, they afford a very agreeable retreat, even at the sixth hour of the day – the time when Peter was favored with that singular vision, by which the kingdom of heaven was thrown open to the Gentile world.”
About the sixth hour – About twelve o’clock (at noon). The Jews had two stated seasons of prayer, morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus, David says Psa_55:17, “Evening and morning, and at noon, will I pray, and cry aloud.” Thus, Daniel “kneeled upon his knees three times a day and prayed,” Dan_6:10, Dan_6:13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours (Clem. Alex. as quoted by Doddridge). Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.

Acts 10:10
A.T. Robertson Act 10:10
Hungry (prospeinos) Only instance of the word known, a hapax legomenon. Probably “very hungry” (pros=besides, in addition).
Desired (ēthelen). Imperfect active. Was longing to eat. It was about twelve o’clock noon and Peter may even have smelt the savory dishes, “while they made ready” (paraskeuazontōn). “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux).
He fell into a trance (egeneto ep’ auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis, from existēmi) and from which one came to himself (Act_12:11). Cf. also Act_11:5; Act_22:17. It is thus different from a vision (horama) as in Act_10:3.

John Gill Act 10:10
Act 10:10 And he became very hungry,…. It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah:

and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers:

Adam Clarke Act 10:10
He became very hungry – It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.
He fell into a trance – Επεπεσεν επ’ αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter’s ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

Acts 11:6
Adam Clarke Act 10:12
All manner of four-footed beasts, etc. – Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev_11:1, etc., where see the notes.

Acts 11:7
John Gill Act 10:13 And there came a voice to him,…. Formed by an angel, or rather by Christ himself:

rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.

Acts 11:8
A.T. Robertson Act 10:14
Not so, Lord (Mēdamōs, kurie). The negative mēdamōs calls for the optative eiē (may it not be) or the imperative estō (let it be). It is not oudamōs, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (thuson) the unclean animals as from the Lord (kurie) but declines it three times.
For I have never eaten anything (hoti oudepote ephagon pan). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew (lȯ̇kōl) though a like idiom appears in the vernacular Koiné[28928]š (Robertson, Grammar, p. 752).
Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xun, sun, together with) originally meant common to several (Latin communis) as in Act_2:44; Act_4:32; Tit_1:4; Jud_1:3. The use seen here (also Mar_7:2, Mar_7:5; Rom_14:14; Heb_10:29; Rev_21:27; Act_10:28; Act_11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mar_7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

Acts 11:9
Albert Barnes Act 10:15
What God hath cleansed – What God has pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Perhaps Peter would suppose that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Act_10:17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane – the entire Gentile world – might now be admitted to similar privileges with the Jews. That barrier was robe broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph_2:14; Gal_3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which were founded on such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles labored to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts 15; and Rom. 14–15:

Acts 11:11
Adam Clarke Act 10:17
While Peter doubted – the men – stood before the gate – In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion!

Albert Barnes Act 10:17
Doubted in himself – Doubted in his own mind. He was perplexed, and did not know how to understand it.
Behold, the men … – We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of God’s providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.
Before the gate – The word here rendered “gate,” πυλῶνα pulōna refers properly to the porch or principal entrance to an Eastern house. See the notes on Mat_9:2; Mat_26:71. It does not mean, as with us, a gate, but rather a door. See Act_12:13.

John Gill Act 10:22 And they said, Cornelius, the centurion,…. A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a “centurion”, that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ’s righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier:

and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God:

and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add,

was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned:

and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.

John Gill Act 11:12 And the Spirit bade me go with them, nothing doubting,…. See Gill on Act_10:20,

moreover, these six brethren accompanied me; it seems by this, that the six brethren that went along with Peter from Joppa to Caesarea, came also with him from thence to Jerusalem, and were now present, whom he points to; so that it looks as if Peter was aware, that he should be called to an account for his conduct, when he should come to Jerusalem; and therefore brought these six brethren with him, to be witnesses for him, of what they had seen and heard, which was a very wise and prudential step:

and we entered into the man’s house; the house of Cornelius, for entering into whose house they were contending with him, and where he entered not alone, but the six brethren with him; the Ethiopic version wrongly reads “three”.

John Gill Act 11:13 And he showed us how he had seen an angel in his house,…. The clause, “in his house”, is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Act_10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, “an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter”; See Gill on Act_10:5.

John Gill Act 11:14 Who shall tell thee words,…. Preach doctrines, such as relate to the person and office of Christ, to peace and pardon, and righteousness and salvation by him; such as Peter did preach, as appears by his discourse in the preceding chapter:

whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God’s way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus.

A.T. Robertson Act 11:15
As I began to speak (en tōi arxasthai me lalein). En with the locative of the articular aorist infinitive arxasthai (punctiliar action simply) and the accusative of general reference. The second infinitive lalein (to speak) is dependent on arxasthai, “In the beginning to speak as to me.”
Even as on us at the beginning (hōsper kai eph’ hēmās en archēi). Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. “He rests his defence, not on what he said, but on what God did” (Furneaux).

John Gill Act 11:16 Then remembered I the word of the Lord, how that he said,…. Just before his ascension, Act_1:5.

John indeed baptized with water, but ye shall be baptized with the Holy Ghost; as they were on the day of Pentecost, and as now Cornelius and his family were; and since they had the greater baptism, the baptism of the Spirit, the lesser baptism of water could not be denied them.

Adam Clarke Act 11:16 Ye shall be baptized with the Holy Ghost – These words are very remarkable. The words of our Lord, as quoted Act_1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord’s promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost – not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians – to all that believe on Christ as dying for their sins, and rising for their justification.

John Gill Act 11:17 Forasmuch then as God gave them the like gift,…. Of the Spirit, of speaking with divers tongues:
as he did unto us; the apostles: who believed on the Lord Jesus Christ: which clause stands either connected with “us” the apostles, and so is descriptive of them who first believed in Christ, and became followers of him; or with “them” the Gentiles, as the Syriac version renders it, “if therefore God gave that gift equally to these Gentiles which believed on our Lord Jesus Christ, as unto us”; for it seems most likely, that faith in Christ came by hearing Peter’s discourse, before the extraordinary gifts of the Spirit fell upon them:
what was I that I could withstand God? or hinder the baptism of these persons in water, whom God baptized with the Holy Ghost, and who believed in Christ Jesus: from whence it appears that the Spirit of God is a gift, which he bestows on whomsoever he pleases, without any desert of man’s, and that both in his extraordinary operations, and in the common influences of his grace; for it is equally the gift of God to believe in Christ, which is a grace of the Spirit, as it was to speak with divers tongues; and these, though they did not always go together, yet here they did, as on the apostles, so on Cornelius and his house: and hence they became qualified for the ordinance of baptism; not by the extraordinary gifts of the Spirit, but by his special grace; the extraordinary gifts were partly to confirm the Gospel preached unto them by Peter; and partly to assure him that he was right in going in to the Gentiles, and preaching to them; and to encourage him to baptize these persons who appeared to have also the grace of the Spirit, and to have believed in Christ; as well as to fit them, at least some of them, for public work and service: and now faith in Christ being a pre-requisite to baptism, and it being the will of Christ, and what he gave in commission to his disciples to baptize such as believed in him, and these being apparently such; to have refused to administer baptism to them, would have been acting contrary to the commission of Christ, a withstanding the will of God, and opposing the grace of the Spirit of God.

John Gill Act 11:18 When they heard these things,…. Peter’s vision at Joppa, and Cornelius’s at Caesarea, and the wonderful pouring forth of the Spirit upon these Gentiles under Peter’s sermon:
they held their peace; and ceased contending and disputing with Peter, or blaming him for his conduct; for otherwise they were not silent, but made use of their tongues:
and glorified God; praised his name, adored his rich grace, and gave him the glory of all the wonderful things related to them:
saying, then hath God also to the Gentiles granted repentance unto life. The phrase “unto life”, is left out in the Ethiopic version, which only reads, “God hath also given to the Gentiles that they should repent”; but it ought not to be omitted, being in the Greek copies in general, and of considerable moment, rightly understood; the Arabic version directs to a wrong sense of it, “perhaps God hath given also to the Gentiles repentance, that they may live by it”; the word “perhaps”, is very wrongly put instead of “then”, which affirms that God had given them repentance, whereas this makes a doubt of it; and upon a supposition of it, the version ascribes too much to it; for it is not by repentance that men live spiritually, but by faith in Christ Jesus; nor do they obtain eternal life by it, but by Christ; though true repentance is an evidence of spiritual life, and it begins with it, for as soon as ever God quickens a sinner, he shows him the evil of sin, and gives him repentance for it: “repentance” here designs the grace of evangelical repentance, which is attended with faith in Christ, as it was in these Gentiles, and with views of pardon in Christ, and which springs from the love of God, and this is “unto life”; is a repentance from dead works, and is attended with a life of faith, and issues in eternal life: and it is also a “grant” from God; it is not in the power of man’s free will, who though he may have time and means, yet if he has not grace given him to repent, he never will; his heart is hard and obdurate, and no means will do without an almighty power; not the most severe judgments, nor the greatest mercies, nor the most powerful ministry; it is a pure gift of God’s free grace, and a blessing of the covenant of grace: and this being given to Gentiles, shows that the covenant of grace belongs to them, as well as to the Jews; and discovers a false opinion of the Jews, that the Gentiles should not be saved; and answers the design of the Gospel being sent among them, whereby the doctrines both of repentance and remission are preached unto them; and opens the glorious mystery of the calling of them, and may encourage sinners of the Gentiles to hope for this grace, and apply to Christ for it, who is exalted to give it.

Zwingli in English, Day 4

For among the things that threaten most to harm the budding teachings of Christ are grounds of offence. For how, by the everlasting God, will the simple-minded commons believe in him who even while he preaches the Gospel is thought by them to be licentious and a shameless dog? Can any thing happen more disastrous to our sacred calling?

 From the Petition to Allow Priests to Marry, July 2, 1522

Acts of the Apostles Chapter 9 Sunday School Notes

Here are some of my notes for Sunday, June 29, 2008 based on the Lifeway Explore the Bible curriculum

 Reference works cited include:

1) The Acts of the Apostles: Greek Text with Introduction and Commentary by F. F. Bruce

2) The Acts of the Apostles: A Social-Rhetorical Commentary by Ben Witherington III 

3)The Acts of the Apostles: Anchor Bible Commentary by Joseph Fitzmyer

 4) Textual Commentary on the Greek New Testament by Bruce Metzger 

5) NET Bible

Parrallel Passages:

Act 22:4-16 NET. I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, (5) as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished. (6) As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me. (7) Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ (8 ) I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ (9) Those who were with me saw the light, but did not understand the voice of the one who was speaking to me. (10) So I asked, ‘What should I do, Lord?’ The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’ (11) Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me. (12) A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there, (13) came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’ And at that very moment I looked up and saw him. (14) Then he said, ‘The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth, (15) because you will be his witness to all people of what you have seen and heard. (16) And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’

Act 26:9-19 NET. Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene. (10) And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death. (11) I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities. (12) “While doing this very thing, as I was going to Damascus with authority and complete power from the chief priests, (13) about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me. (14) When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.’ (15) So I said, ‘Who are you, Lord?’ And the Lord replied, ‘I am Jesus whom you are persecuting. (16) But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. (17) I will rescue you from your own people and from the Gentiles, to whom I am sending you (18 ) to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.’ (19) “Therefore, King Agrippa, I was not disobedient to the heavenly vision,

Gal 1:13-24 NET. For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it. (14) I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous for the traditions of my ancestors. (15) But when the one who set me apart from birth and called me by his grace was pleased (16) to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being, (17) nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus. (18 ) Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days. (19) But I saw none of the other apostles except James the Lord’s brother. (20) I assure you that, before God, I am not lying about what I am writing to you! (21) Afterward I went to the regions of Syria and Cilicia. (22) But I was personally unknown to the churches of Judea that are in Christ. (23) They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.” (24) So they glorified God because of me.

Acts 9:1: the disciples of the Lord- important to remember Luke uses “disciple” of all Christians in most of Acts, rather than just to refer to the Twelve.

the high priest- Either Caiaphas (18-36 AD) or Jonathan, son of Ananus (36-37 AD) and Caiaphas’ brother in law.(Bruce)

Acts 9:2-requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he might bring them as prisoners to Jerusalem-: so basically Paul asked for letters of extradition.

The Romans required the nations surrounding Judea to grant the rights of a sovereign state, including extradition, during the Hasmonean kingship (140-37 BC) in 139 BC. Judea became a Roman protectorate in 63 BC, and in 47 BC Julius Caesar confirmed his former enemy Hyrcanus as Ethnarch of Judea and High Priest, affirming these sovereign rights to the high priesthood. (Bruce, Wikipedia)

Presumably the charge against the Christians was some form of offense against the Temple, which was the one area of law the Romans left in the hands of the Jews, and which could lead to a death sentence.

Apparently the Christians, presumably mostly Hellenists, attended synagogue in Damascus, and were not quite so controversial there.

Damascus was an ancient city even in Abraham’s day. It sits at the foot of Mt. Hermon and was a crossroad for the main caravan route from Egypt to Mesopotamia. It was one of Alexander the Great’s conquests around 330 BC, and was redesigned on a grid pattern while under Greek control. A Nabataean king, Aretas III (85- 60 BC) took it from the Greeks, then the Romans under Pompey took it from them in 64 BC. The Romans made it a free city and chief of the Decapolis, a cultural and commercial center in the region. After Tiberius Caesar died in 37 AD, the Nabataeans under Aretas IV Philipatris (8- 40 AD) regained control of Damascus. (Bruce, Fitzmyer)

The Way- ancient shorthand used by religious sects for themselves, like the Essenes and the Christians. Opposing sects and observers typically called such sects haieresis, “sect, school”.

Acts 9:3- 7 A lot has been written over the apparent contradictions between the three accounts of Saul’s conversion in Acts 9, 22, and 26. Ben Witherington points out some essential points all three agree on:
1. Saul empowered by authority in Jerusalem to pursue Christians, even in foreign land, like Damascus.
2. As he neared Damascus, Saul a light and heard a voice
3. The voice said, “Saul, Saul, why do you persecute me?”
4. Saul asked, “Who are you, sir?”
5. The voice answered, “I am Jesus whom you persecute”.
6. Saul’s traveling companions are affected by the encounter to some degree as well, testifying to it’s objectiveness.(Witherington)

9:3 Greek astrapto, typically used of a flash of lightning.(Bruce)

9:4 Repetition of a name is common in divine speech. Gen. 22:11, Gen 46:2, Ex 3:4, 1 Sam 3:10, Lk 10:41, Lk 22:31(Bruce)

9:5 Twice Jesus refers to Saul persecuting him. As with Jesus’ standing in Stephen’s death vision, this indicates post-gospel much the Lord identifies himself with his people “What you do to the least of mine, you do to me”.

Acts 9:5 kick against the pricks: Not found in any Greek manuscript at this point, the ancient proverb found in several classical writers (Euripides, Aeschylus) was likely moved here by scribes who knew it in the parallel accounts of Acts 26:14 and 22:10. The proverb is found in Latin manuscripts, and it found its way into the KJV and the Greek text behind it, the Textus Receptus, when Desiderus Erasmus back-translated it from Latin into Greek and put it into his first edition of theGreek New Testament in 1516. Witherington explains its presence in Acts 26:14 as something Paul added in his speech to explain Jesus’ implied meaning, using a proverb that is essentially Greek, not Jewish.(Metzger, Witherington, Bruce)

Acts 9:7 The parallel accounts confuse at this point. In 9:7 Paul companions hear but don’t see. In 22:19 they see but don’t hear. The confusion can be explained, by realizing that in 9:7 the companions see no one, no man, while in 22:9 they see the light. Similarly, in 9:7 the companions hear but in 22:9 they don’t hear. The Greek akouo has an older usage as not only hearing, but understanding what one hears, so the companions heard something (a voice, thunder) but did not understand the words. (Bruce, Witherington)

Acts 9:8 Saul’s blinding was not so much a punishment as a way of rendering Saul helpless. This forced Saul to reconsider his ways, and also made him less dangerous in the eyes of Ananias, so that he would more readily approach him.(Fitzmyer)

Saul is both fasting and praying, as we later learn. This is no doubt a response both to Jesus’ appearance and also to the implication that the very pious Saul has been grossly sinning against God by persecuting Christians.

Acts 9:10 Ananias might have been a Jerusalem fugitive, but the implication of 9:13 is that he was not present in Jerusalem during Saul’s rampage. Later stories make him the bishop of Damascus. What he plainly is, is God’s representative, thus his absence from Galatians 1:12, 16 is understandable. Ananias is basically the hand of God here.(Bruce)

Ananias has a vision of Jesus of his own, but Ananias knows who speaks to him and he responds as the patriarchs and prophets did: Here I am. (Witherington)

Acts 9:11 Straight Street- created no doubt, when the Greeks laid out the city again. It is still a street running East-West in Old Damascus.(Fitzmyer)

Tarsus was an ancient city in Cilicia, a natural crossroad for trade routes from the Euphrates to the West and from Antioch to the North. It was probably founded by the Phoenicians, is mentioned as early as ancient Hittite records. Cilicia was made a Roman province by Pompey in 64 BC, and Tarsus was declared the provincial capital. In Marc Anthony’s day (40-33 BC) he made Tarsus a city free and exempt from Roman taxes, which amounted to Roman citizeship for many Tarsusians. Augustus later upheld this freedom, and Tarsus became a wealthy, intellectual and cultural center of the Roman empire. (Fitzmyer)

Acts 9:13 in a vision- thus Saul has 3 visions in immediate story:
1. On Damascus Road
2. In Judas’ house
3. At the Temple in Jerusalem during his 15 day return there (Acts 22:17-21)

Acts 9:14- How does Ananias know of Saul’s business? Presumably the rumor mill between Damascus and Jerusalem was busy, explaining Saul’s pursuit of Christians there and the Christians’ awareness of Saul impeding arrival.

Acts 9:15- chosen instrument: This explains Paul’s unique post-Ascension vision of Jesus. Saul is chosen by God to speak in Jewish synagogues before turning to Gentiles, as well as speaking to provincial rulers, King Agrippa, and perhaps finally, to the Roman emperor himself. (Fitzmyer)

Acts 9:16- suffer for my name: The paradox is that those God loves best he uses the worst, as it were, as exemplified by Jesus’ death. But then also, the eternal reward for a life of suffering is also exemplified by Jesus’ resurrection and ascension. Saul in later years would treat his suffering as a badge of his apostleship.

Acts 9:17- brother Saul: a brother Israelite, now a brother Christian as well.

Lord Jesus- here, only a few years after the first Easter, the basic Christian tenet is already established. Jesus is Lord.

Laid hands on him- Here Ananias is fulfilling the same role as sponsor for Paul that just before Peter and John played for the Samaritans, both of whom were naturally distrusted by Christians. Perhaps this indicates that Ananias was indeed an important Christian in Damascus, then.

be filled with Holy Spirit- and again, Ananias like Peter and John. Only surely Ananias was a more anonymous Christian than Peter and John. So again the implication is the Spirit comes of his own will, not by man. This filling of the Spirit is not only a badge of Christian membership, but also a prophetic necessity, as Saul has a very large role to play ahead.

Acts 9:18
Immediately…he could see again: Nothing natural about the blindness or the cure. It comes quickly, it goes quickly.

he got up and was baptised: no new believers class for Saul, who has been visited by the Lord Jesus himself, and had at least one vision in the days afterward.

Acts 9:19- For several days he was with the disciples: Though Paul always maintained he got his message straight from Heaven, he surely learned his ritual and early hymns with these disciples.

This is where most scholars must place Paul’s stated time in Arabia alone, from Gal 1:15-17 NET. But when the one who set me apart from birth and called me by his grace was pleased (16) to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being, (17) nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus.

Discerning the exact order is nearly impossible. Did Saul go straight into Arabia after receiving his sight, or did he spent these few days among the disciples, then go to Arabia?

Acts 9:20 Jesus… son of God: As large as Damascus’ Jewish population was, it likely had many synagogues.
son of God: as a term this was used of:
1. nation of Israel
2. anointed king of Israel
3. ideal king, the Messiah , as shown in Mar 14:61 NET. But he was silent and did not answer. Again the high priest questioned him, “Are you the Christ, the Son of the Blessed One?” (Bruce)

Acts 9:22- more capable: in preaching, thus explaining the growing opposition to him.
confounding the Jews: when you think of it, essentially Saul has become a second Stephen, as if God decided that one of those responsible for removing Stephen should rightly take his place. The similarity will continue.

Acts 9:23 Jews plotted to kill him: how like Stephen that is!

Acts 9:24- plot became known to Saul: How he learned we don’t know. Was it miraculous or mundane sources?(Fitzmyer)

Acts 9:25 Parallel account : 2Co 11:32-33 NET. In Damascus, the governor under King Aretas was guarding the city of Damascus in order to arrest me, (33) but I was let down in a rope-basket through a window in the city wall, and escaped his hands.

Acts 9:26- Jerusalem- Saul went back about 39 AD. Disciples would mean the common Christians, either Hellenists returned from the scattering or new Hebrewist Christians from the intervening three years or so.(Fitzmyer)

afraid- Saul must have been quite fierce, if he was still feared after three years’ disappearance.

Acts 9:27- Barnabas: He acts as Saul’s sponsor as Ananias had in Damascus
apostles – Gal 1:18-19 show only Peter and James the Just, Jesus’ brother, are the only leaders Saul saw at this time.

explained how… Saul had seen the Lord: The Greek is ambiguous, and it could be saying that Barnabas explained, or that Barnabas brought Saul to the disciples, and Saul explained. (Fitzmyer)

preached fearlessly in Damascus: We return to the Greek parrhesia, fearless honesty in speaking, that Luke like so much. This fearlessness in speaking the Gospel is one of Luke’s signs of true Christianity. (Fitzmyer)

9:29 coming and going, speaking fearlessly: for a mere fifteen days, but it must have been a busy two weeks, as subsequent verses show
Acts 9:29: He conversed and debated with the Hellenistic Jews- Again we see Saul acting as the replacement Stephen, here returning to the same synagogue where Saul and Stephen had perhaps debated, only this time Saul is in Stephen’s place, proclaiming Jesus.

they attempted to kill him- And again, like Stephen, Saul inflames the Hellenistic Jews enough to want to kill him.

Acts 9:30: the brothers learned of this: so again the Christians have friends among the Jews, and the rumor mill is running full on.

they took him down to Caesarea: Caesarea was built by Herod the Great on an ancient Phoenicia site called Strato’s Tower. Herod the Great built a Hellenistic city with a great harbor there which he completed in 13 BC and named for Caesar, Herod ever mindful of who kept him in power. After 6 AD it fell back into the lands controlled by Rome, this time under the province of Judea.(Bruce)

sent him off to Tarsus- From the great harbor city of Caesarea one would expect that Saul went to Tarsus by ship, but a land route through Syria into Cilicia might fit Galatians 1:21 better.

Acts 9:31- Without Saul’s zealous ways to create uproar, the church in Judea, Galilee, and Samaria had peace and grew in numbers and Godliness.

Zwingli in English, Day Three

We are aware that our life differs all too widely from the pattern of the Gospel, but is the Gospel on that account to be abolished and done away with? Ought we not rather to devote ourselves vigorously to correcting our faults according to its standard and to subduing our feebleness, since it is the one thing, could we only believe it, from the inspiration of which salvation will come to us, according to the command of Christ when he sent forth his Apostles to preach the Gospel with these words : ” Preach the Gospel (not your own theories or decrees or the regulations which some chance shall happen to dictate) to every creature.” And he added :” Whosoever believeth ” (when the Gospel has been preached, of course),” and is baptized, shall be saved,” and on the other hand, ” Whosoever believeth not, shall be damned.” Since therefore, as we have said, God, as of old he used to warn Israel time and again by the mouth of his prophets, now deigns in our day to illumine us with his Gospel, in order to renew his covenant which cannot be annulled, we have thought that this opportunity ought by no means to be neglected, nay, that we ought to strive with unremitting effort that as many as possible may share in the glory of this salvation.

From the Petition to Allow Priests to Marry, July 2, 1522

English Zwingli, Day 2

For what other fountainhead is there than Christ himself, who invites us to himself freely, saying:” If any one thirsteth, let him come to me and drink.” For he desires that we all receive of his abundance, we who are in need of all things. For we have neither silver nor gold wherewith to satisfy him, but he urges us to hasten to him with joyfulness, to drink freely. Who has ever shown himself so liberal an inn-keeper among men as to suffer his wine to be poured out and distributed without charge save Christ alone, who bestows his blessings free so plentifully? And if we shall not seize the favour that offers itself to us thus freely, what hope awaits us? What excuse, pray, shall we make? Of what tortures shall we not judge ourselves worthy if we repel from us him who desires to become so near a friend?

From the Petition to Allow Priests to Marry — July 2, 1522

Theme Change

Yet another in the “I can sub for Jim West- sorta” changes. Also I figure black and red should please those of you who like red letter bibles.

Personally, I cordially dislike red letter bibles, the regular New Testament red ones, and especially those red letter Old Testament and New jobs. But as they say, I Am Not the Target Audience (IANTA).

 

Zwingli– But in English

Because I know you all are already pining away for Jim West’s incessant Zwingli quotes:

“Also many ordinances or rules of the fathers are found which were changed afterwards, especially in our times, and otherwise not kept or given up by the influence of money, so that such things are allowed which were formerly forbidden by the fathers. From this we can see that councils have not always acted in the spirit of the Holy Ghost, but sometimes according to human will and judgment, which is of course forbidden by divine Scripture. For the Holy Ghost does not say this to-day and to-morrow that, but its ordinances and regulations must remain everlasting and changeless. The pious fathers whom we call holy are not for that reason to be dishonored and attacked as to their piety or holiness. For nothing is easier or from native weakness more natural than to err, especially when out of conceit or over-hasty judgment depended upon their own opinion instead of upon the rule of God s Word.”

First Zurich Disputation, January 29, 1523
 

My take: The more things change, the more they stay the same.