Acts of Apostles Chapter 9 Antique Commentary Notes

John Gill Act 9:1
And Saul yet breathing out threatenings and slaughter,….The phrase here used is an Hebraism; so in Psa_27:12 יפח חמס, “one that breathes out violence”, or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold:

against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath,

he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.

Jamieson, Fausset, and Brown Act 9:1
Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, etc. — The emphatic “yet” is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, Neander and Olshausen picture him deeply impressed with Stephen’s joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word “slaughter” here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: “And I persecuted this way unto the death” (Act_22:4); “and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities” (Act_26:10, Act_26:11). All this was before his present journey.

A.T. Robertson Act 9:2
Asked (ēitēsato). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that “Saul as a Pharisee makes request of a Sadducee” (the high priest) either Caiaphas if before a.d. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas.

Letters (epistolas). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Act_26:10) and “the estate of the elders” (Act_22:5), that is the Sanhedrin.

To Damascus (eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Co_11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul’s persecution in Judea and still worshipped in the synagogues. Paul’s language in Act_26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution.

If he found (ean heurēi). Third class condition with aorist subjunctive retained after secondary tense (asked).

The Way (tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Act_19:9, Act_19:23; Act_22:4; Act_24:14, Act_24:22 or the way of salvation (Act_16:17) or the way of the Lord (Act_18:25). It is a Jewish definition of life as in Isa_40:3 “the way of the Lord,” Psa_1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (Joh_14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road.
That he might bring them bound (hopōs dedemenous agagēi). Final clause with hopōs (less common than hina) and aorist (effective) subjunctive (agagēi, reduplicated aorist of agō, common verb) and perfect passive participle (dedemenous) of deō, in a state of sheer helplessness like his other victims both men and women. Three times (Act_8:3; Act_9:2; Act_22:4) this fact of persecuting women is mentioned as a special blot in Paul’s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Ti_1:15).

Adam Clarke Act 9:2
Letters to Damascus to the synagogues – Damascus, anciently called דמסק Damask, and דרמסק Darmask, was once the metropolis of all Syria. It was situated at fifty miles’ distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen_14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, Isa_17:1-3, and that of Amos, Amo_1:4, Amo_1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37° east: latitude 33° 45’ north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city.

A.T. Robertson Act 9:3
As he journeyed (en tōi poreuesthai). Luke’s common idiom for a temporal clause (in the journeying), en with the locative articular middle infinitive.

Drew nigh (eggizein). Present active infinitive, was drawing nigh.

Shone round about him (auton periēstrapsen). First aorist (ingressive) active indicative of periastraptō, late compound verb common in lxx and Byzantine writers, here and Act_22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Act_22:5, but in Act_26:13 he employs perilampsan (shining around). There are numerous variations in the historical narrative of Saul’s conversion in 9:3-18 and Luke’s report of Paul’s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Act_22:6-16), the other before Festus and Agrippa (Act_26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul’s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul’s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul’s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul’s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul’s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Co_15:8; Gal_1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Act_22:6 Paul calls it “a great (hikanon) light” “about noon” and in Act_26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining.

A.T. Robertson Act 9:4
He fell upon the earth (pesōn epi tēn gēn). Second aorist active participle. So in Act_22:7 Paul says: “I fell unto the ground” (epesa eis to edaphos) using an old word rather than the common gēn. In Act_26:14 Paul states that “we were all fallen to the earth” (pantōn katapesontōn hēmōn eis tēn gēn, genitive absolute construction). But here in Act_9:7”the men that journeyed with him stood speechless” (histēkeisan eneoi). But surely the points of time are different. In Act_26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in Act_9:7Luke refers to what occurred after the vision when both Saul and the men had risen from the ground.

Saul, Saul (Saoul, Saoul). The Hebrew form occurs also in Act_22:7; Act_26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Act_9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of Saoul “the historian’s sense of liturgical rhythm.” For the repetition of names by Jesus note Luk_10:41 (Martha, Martha), Luk_22:31 (Simon, Simon).

Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Act_9:5made plain. Christ had already spoken of the mystic union between himself and his followers (Mat_10:40; Mat_25:40, Mat_25:45; Joh_15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Act_26:14, but not here.

Albert Barnes Act 9:5
And he said, Who art thou, Lord? – The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” Joh_4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said – In this place the word “Lord” is used in a higher sense, to denote “the Saviour.” It is his usual appellation. See the notes on Act_1:24.

I am Jesus – It is clear, from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form – whether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. Though it was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, yet he designed to convert him in a natural way. He arrested his attention; he filled him with alarm at his guilt; and then he presented the truth respecting himself. In Act_22:8, the expression is thus recorded: “I am Jesus of Nazareth,” etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole. This declaration was suited especially to humble and mortify Saul. There can be no doubt that he had often blasphemed his name. Jesus here uses, however, that very designation. “I am Jesus the Nazarene, the object of your contempt and scorn.” Yet Saul saw him now invested with special glory.

It is hard … – This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus, Euripides, Bacch., 791, “I, who am a frail mortal, should rather sacrifice to him who is a god, than, by giving place to anger, kick against the goads.” So Pindar, Pyth., 2:173, “It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct.” So Terence, Phome., 1, 2, 27, “It is foolishness for thee to kick against a goad.” Ovid has the same idea, Tristam, ii. 15. The word translated “pricks” here κέντρον kentron means properly “any sharp point which will pierce or perforate,” as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus, Shamgar killed 600 men with one of them, Jdg_3:31. Compare 1Sa_13:21. The expression “to kick against the prick” is derived from the action of a stubborn and unyielding ox kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing, it comes to denote “an obstinate and refractory disposition and course of conduct, resisting the authority of him who has a right to command, and opposing the leadings of Providence, to the injury of him who makes the resistance.” It denotes “rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty.” This is the condition of every sinner. If people wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against his dealings. They should not complain against their Creator. They should not resist the claims of their consciences. By all this they only injure themselves. No man can resist God or his own conscience and be happy. People evince this temper in the following ways:
(1) By violating plain laws of God.
(2) By attempting to resist his claims.
(3) By refusing to do what their conscience requires.
(4) By attempting to free themselves from serious impressions and alarms.
(5) By pursuing a course of vice and wickedness against what they know to be right.
(6) By refusing to submit to the dealings of Providence. And,
(7) In any way by opposing God, and refusing to submit to his authority, and to do what is right.

A.T. Robertson Act 9:6
The best MSS. do not have “trembling and astonished,” and “What wilt thou have me to do, Lord?” The Textus Receptus put these words in here without the authority of a Greek codex. See note on Act_22:10 above (in Acts 5 article) for the genuine text.

It shall be told thee (lalēthēsetai). Future passive indicative of laleō. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (Joh_16:12).

What (hoti). Rare in Koiné[28928]š use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

Jamieson, Fausset, and Brown Act 9:6
And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said — (The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Act_9:5]; but they occur in Act_26:14 and Act_22:10, from which they appear to have been inserted here).

A.T. Robertson Act 9:7
Hearing the voice, but beholding no man (akouontes men tēs phōnēs, mēdena de theōrountes). Two present active participles in contrast (men, de). In Act_22:9 Paul says that the men “beheld the light” (to men phōs etheasanto), but evidently did not discern the person. Paul also says there, “but they heard not the voice of him that spake to me” (tēn de phōnēn ouk ēkousan tou lalountos moi). Instead of this being a flat contradiction of what Luke says in Act_9:7 it is natural to take it as being likewise (as with the “light” and “no one”) a distinction between the “sound” (original sense of phōnē as in Joh_3:8 ) and the separate words spoken. It so happens that akouō is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of phōnē. They heard the sound (Act_9:7), but did not understand the words (Act_22:9). However, this distinction in case with akouō, though possible and even probable here, is by no means a necessary one for in Joh_3:8 where phōnēn undoubtedly means “sound” the accusative occurs as Luke uses ēkousen phōnēn about Saul in Act_9:4. Besides in Act_22:7 Paul uses ēkousa phōnēs about himself, but ēkousa phōnēn about himself in Act_26:14, interchangeably.

A.T. Robertson Act 9:8
He saw nothing (ouden eblepen). Imperfect active indicative, was seeing nothing. “The glory of that light” (Act_22:11) when he saw Jesus had blinded his eyes now wide open (aneōigmenōn, perfect passive participle of anoigō with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet.

They led him by the hand (cheiragōgountes). From cheiragōgos (cheir, hand and agō, to lead). Only here in the N.T., but in lxx and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

Jamieson, Fausset, and Brown Act 9:9
And he was three days without sight, and neither did eat nor drink — that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! “Only one other space of three days’ duration can be mentioned of equal importance in the history of the world” [Howson]. Since Jesus had been revealed not only to his eyes but to his soul (see on Gal_1:15, Gal_1:16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had “pulled him out of the fire,” what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy – must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man’s lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

John Gill Act 9:10 And there was a certain disciple at Damascus,…. Who perhaps came hither upon the persecution at Jerusalem, or rather might have lived here some time; Act_9:13 that he was more than a private or ordinary disciple of Christ seems manifest, from his being sent to Saul on such an, important affair; from his putting his hands upon him, upon which he was filled with the Holy Ghost; and from his baptizing him: some think he was one of the seventy disciples; some say he was a deacon; but it is certain he was not one of the first seven; others affirm he was a presbyter, and some report that he was afterwards bishop of Damascus, and died a martyr there; but these are things not to be depended on:

named Ananias; a Jewish name, the same with Hananiah, Dan_1:6 there was an high priest of this name, Act_23:2 and it was a name in much use among the Jews; frequent mention is made in the Misnic and Talmudic writings of R. Hananiah, or Ananias:

and to him said the Lord in a vision, Ananias; by “the Lord”, is meant the Lord Jesus Christ, as is evident from Act_9:17 who appeared to Ananias in a vision; the Arabic version adds, “by night”; perhaps in a dream, as the angel of the Lord appeared to Joseph the husband of Mary, and called him by his name Ananias, to which he answered:

and he said, behold, I am here, Lord; in like manner as Samuel did, when a child, when the Lord called to him; showing his readiness to hearken to his voice, to do his will, and obey his orders, be they what they would.

Albert Barnes Act 9:11
Into the street which is called Straight – This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, until Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2Co_12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of what, they suppose, the same fountain produced for the baptism of Paul (Robinson, Calmet).

Of Tarsus – This city was the capital of Cilicia, a province of Asia Minor. It was situated on the hanks of the Cydnus River. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was “born in Tarsus, a citizen of no mean city,” Act_21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. See notes on Act_16:37; Act_21:39; Act_22:28. It still exists as “Tersous,” with a population of about 20,000, but is described as “filthy and ruinous.”

Behold, he prayeth – This gives us a full indication of the manner in which Saul passed the three days mentioned in Act_9:9. It is plain, from what follows, that Ananias regarded Saul as an enemy to Christianity, and that he would have been apprehensive of danger if he were with him, Act_9:13-14. This remark, “Behold, he prayeth,” is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before, he was a persecutor; now, his change is indicated by his giving himself to prayer. That Saul did not pray before is not implied by this; for he fully accorded with the customs of the Jews, Phi_3:4-6. But his prayers were not the prayers of a saint. They were the prayers of a Pharisee (compare Luk_18:10, etc.), now they were the prayers of a broken-hearted sinner; then he prayed depending on his own righteousness, now depending on the mercy of God in the Messiah. We may learn here:
(1) That one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation – “a man of prayer.”
(2) It is always the attendant of true conviction for sin that we pray. The convicted Sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before, he was too proud to pray; now, he is willing to humble himself and to ask for mercy.
(3) It is a sufficient indication of the character of any man to say, “Behold, he prays.” It at once tells us, better than volumes would without this, what is his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at the same time the indication of his state with God, and the pledge that he will do his duty to people. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him; and are willing to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprised of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former prejudices, and to seek him, and to acknowledge him as a brother.

Albert Barnes Act 9:13-14
I have heard by many … – This was in the vision, Act_9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such a one should need his counsel, and afraid, perhaps, of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias, and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere.

By many – Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident Act_9:14 that Ananias had been apprised, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus.

To thy saints – Christians; called saints ἅγιοι hagioi because they are holy, or consecrated to God.

Adam Clarke Act 9:15
Go thy way – He was thus prevented from going farther in his reasoning on this subject.

He is a chosen vessel unto me – The word σκευος in Greek, and כלי Keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, Rth_2:9, When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. “כלי keley, vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments.”
This mode of speech was common also among the Greek and Roman writers. So Polybius, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti], says, “He was a useful instrument, and fit for the management of affairs.” We find Paul, in 1Th_4:4, using the same word, σκευος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod Vas quasi constitit ejus. “The Body, which is the Vessel or instrument of the soul.” See Bp. Pearce on this passage.

Chosen vessel. – Σκευος εκλογης is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, “choice men,” eminent persons; “choice things,” excellent articles. So in Jer_22:7 : They shall cut down the choice cedars, Sept. They shall cut the most Excellent of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took – first against Christianity, and afterwards, on the fullest conviction, the part he took in its favor – will at once perceive how well he was every way qualified for the great work to which God had called him.

To bear my name before the Gentiles – To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, 1Ti_2:7; 2Ti_1:11. See also Gal_2:7, Gal_2:8, and Eph_3:8.

Adam Clarke Act 9:16
How great things he must suffer – Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity.
Some think that the words, I will show him, etc., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honors and profits, and go forward in a work which he knew a violent death was to terminate!

Adam Clarke Act 9:17
Brother Saul – As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul.

The Lord, even Jesus – Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honor man by making him his agent, even in working miracles.
And be filled with the Holy Ghost – So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, Joh_4:2. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter’s supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.

Albert Barnes Act 9:18
As it had been scales – ὡσεὶ λεπίδες hōsei lepides. The word ὡσεὶ hōsei, “as it had been,” is designed to qualify the following word. It is not said that scales literally fell from his eyes, but that an effect followed as if scales had been suddenly taken off. Evidently, the expression is deigned to mean no more than this. The effect was such as would take place if some dark, imperious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the restoration to sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve (Act_9:8-9, note), it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth. No such thing is affirmed, and no such thing would have met the case. The word translated “scales” is used nowhere else in the New Testament. It means properly “the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated, as scales of iron, bone, or a piece of bark, etc.” (Webster). An effect similar to this is described in Tobit 11:8, 13. It is evident that there was a miracle in the healing of Saul. The “blindness” was the natural effect of the light. The “cure” was by miraculous power. This is evident:

(1) Because there were no means used that would naturally restore the sight. It may be remarked here that “gutta serena” has been regarded by physicians as one of the most incurable of diseases. Few cases are restored, and few remedies are efficacious (See the Edinburgh Encyclopedia’s “Surgery” on Amaurosis.)
(2) Ananias was sent for this very purpose to heal him, Act_9:17.
(3) The immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and it was thus put beyond a question that it was a miracle.

And was baptized – In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Act_2:41; Act_8:12, Act_8:36-39.
John Gill

then was Saul certain days with the disciples which were at Damascus; who came from Jerusalem upon the persecution raised against them there; with these Saul continued some few days after his conversion and baptism, for quickly after he went into Arabia, as appears from Gal_1:17. These disciples, with the new converts afterwards, it is highly probable, formed a church state in Damascus; Ananias is said to be the bishop or pastor of it, and which remained in several ages. In the catalogue of the council of Nice, which was held in the beginning of the “fourth” century, Damascus is mentioned as the seat of a church; in the “fifth” century a bishop of Damascus was in the council at Ephesus; and in the same century it was reckoned a metropolitan church in Asia; in the seventh century it appears there was a church in this place; and even in the “eighth” century, though the Arabians ravaged in those parts, yet still a church continued here for some time, till Ulid, the prince of the Saracens, took away the temple from the Christians of this place, and dedicated it to Mahomet; after which we hear no more of the church at Damascus (s).
(s) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 3. & c. 7. p. 417. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 3. & c. 16. p. 514.

Adam Clarke Act 9:19
When he had received meat, he was strengthened – His mind must have been greatly worn down under his three days’ conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days’ fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect.

Then was Saul certain days with the disciples – Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?

A.T. Robertson Act 9:20
He proclaimed Jesus (ekērussen ton Iēsoun). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus.

That he is the Son of God (hoti houtos estin ho huios tou theou). This is Paul’s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (Joh_1:34) and of Nathanael (Joh_1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (Joh_20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

Adam Clarke Act 9:21
Is not this he that destroyed them – Ὁ πορθησας. The verb πορθειν has three acceptations in the Greek writers:
1. To treat one as an enemy, to spoil him of his goods.
2. To lead away captive, to imprison.
3. To slay.
Paul was properly πορθων, a destroyer, in all these senses.
1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Act_26:11.
2. He shut up many of the saints in prison, Act_8:3; Act_9:14; Act_26:10.
3. He persecuted them unto death – gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Act_7:58; Act_8:1; Act_9:1; Act_26:10, Act_26:11.
Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

A.T. Robertson Act 9:22
Proving (sunbibazōn). Present active participle of sunbibazō, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Act_16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” (ho Christos). This method of argument Paul continued to use with the Jews (Act_17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Gal_1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point.

A.T. Robertson Act 9:23
When many days were fulfilled (Hōs eplērounto hēmerai hikanai). Imperfect passive indicative of plēroō, old and common verb, were in process of being fulfilled. How “many” (considerable, hikanai, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Gal_1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about “three years” which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul’s Epistles. So we must assume the return of Saul from Arabia at this juncture, between Act_9:22, Act_9:23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia.
Took counsel together (sunebouleusanto). First aorist (effective) middle indicative of sunbouleuō, old and common verb for counselling (bouleuō) together (sun). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (Act_9:16).
To kill him (anelein auton). Second aorist (effective) active infinitive of anaireō, to take up, to make away with, to kill (Luk_23:32; Act_12:1, etc.). The infinitive expresses purpose here as is done in Act_9:24by hopōs and the aorist active subjunctive of the same verb (anelōsin). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Co_11:24).

Albert Barnes Act 9:24
But their laying await – Their counsel; their design.

Was known of Saul – Was made known to him. In what way this was communicated we do not know. This design of the Jews against Saul is referred to in 2Co_11:32-33, where it is said, “In Damascus, the governor under Aretas the king kept the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped his hands.”

And they watched the gates – Cities were surrounded by high walls, and of course the gates were presumed to be the only places of escape. As they supposed that Saul, apprised of their designs, would make an attempt to escape, they stationed guards at the gates to intercept him. In 2Co_11:32, it is said that the governor kept the city for the purpose of apprehending him. It is possible that the governor might have been a Jew, and one, therefore, who would enter into their views. Or if not a Jew, the Jews who were there might easily represent Saul as an offender, and demand his being secured, and thus a garrison or guard might be furnished them for their purpose. See a similar attempt made by the Jews recorded in Mat_28:14.

Adam Clarke Act 9:24
They watched the gates day and night to kill him – At this time Damascus was under the government of Aretas, king of Arabia, who was now at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip’s wife. As Herod was supported by the Romans, Saul’s enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape.

Albert Barnes Act 9:25 Took him by night … – This was done through a window in the wall, 2Co_11:33.

In a basket – This word is used to denote commonly “the basket in which food was carried,” Mat_15:37; Mar_8:8, Mar_8:20. It was in this way that Rahab let down the spies Jos_2:15, and so David escaped from Saul, 1Sa_19:12. Probably this occurred in an unguarded part of the wall, where some overhanging houses, as is usual in Eastern cities, opened into the outer country. This conduct of Saul was in accordance with the direction of the Lord Jesus Mat_10:23, “When they persecute you in one city, flee ye into another,” etc. Saul was certain of death if he remained; and as he could secure his life by flight without abandoning any principle of religion, or denying his Lord, it was his duty to do so. Christianity requires us to sacrifice our lives only when we cannot avoid it without denying the Saviour, or abandoning the principles of our religion.

Albert Barnes Act 9:26
Was come to Jerusalem – He did not go to Jerusalem immediately after he escaped from Damascus. He first went into Arabia, where he spent a considerable part, or the whole of three years. For the reasons why he went there, and why this fact is omitted by Luke in the Acts , see the notes on Gal_1:18.

He assayed – He attempted; he endeavored.

To join himself – To become connected with them as a fellow-Christian.

But they were all afraid of him – Their fear, or suspicion, was excited probably on these grounds:
(1) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.
(2) He had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings toward him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favor of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted – people who have been violent, artful, or malignant – it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up, not by a sudden profession, but is the result of a course of life which is worthy of affection and of trust.

A disciple – A sincere Christian.

Adam Clarke Act 9:27
Barnabas – brought him to the apostles – That is, to Peter and James; for others of the apostles he saw none, Gal_1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Gal_1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul’s conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;

1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.
2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.
3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.
4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.
5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul’s conversion as quiet as possible, that the Christian cause might not gain credit by it.
6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.

Jamieson, Fausset, and Brown Act 9:28-29
And he was with them, coming in and going out at Jerusalem — for fifteen days, lodging with Peter (Gal_1:18).

A.T. Robertson Act 9:29
Preaching boldly (parrēsiazomenos). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Gal_1:22) and in the city preached mainly in the synagogues of the Hellenists (pros tous Hellenistas) as Stephen had done (Act_8:9). As a Cilician Jew he knew how to speak to the Hellenists.

Disputed (sunezētei). Imperfect active of sunzēteō, the very verb used in Act_6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed.

But they went about to kill him (Hoi de epecheiroun anelein auton). Demonstrative hoi with de and the conative imperfect of epicheireō, to put the hand to, to try, an old verb used in the N.T. only three times (Luk_1:1; Act_9:29; Act_19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Act_22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul’s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

Jamieson, Fausset, and Brown Act 9:30
they brought him down to Caesarea — on the coast (see on Act_8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. “While he was praying in the temple, he was in a trance,” and received express injunctions to this effect. (See on Act_22:17-21).

and sent him forth to Tarsus — In Gal_1:21 he himself says of this journey, that he “came into the regions of Syria and Cilicia”; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, traveled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Act_11:25). It probably was now that he became the instrument of gathering into the fold of Christ those “kinsmen,” that “sister,” and perhaps her “son,” of whom mention is made in Act_23:16, etc.; Rom_16:7, Rom_16:11, Rom_16:21 [Howson].

Adam Clarke Act 9:31
Then had the Churches rest – Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God’s people was a Church; the aggregate of these assemblies was The Church. The wordειρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul’s ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula’s accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, a.d. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree.

The account given by Josephus will set this in a clear point of view. “Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor’s orders, said, ‘Will ye then fight against Caesar?’ They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter.” Philo gives a similar account of this transaction. See Lardner’s Credibility, Works, vol. i. p. 97, etc.
It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and Then had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places.

Were edified – Οικοδομουμεναι, A metaphor taken from a building.
1. The ground is marked out;
2. the ichnograph, or dimensions of the building, ascertained;
3. the foundation is digged;
4. the foundation stone laid;
5. the walls builded up with course upon course;
6. the top-stone brought on;
7. the roof raised, and the whole covered in; and,
8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant.

This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, 1Pe_2:4, 1Pe_2:5 : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, Eph_2:19-22. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God.

Walking in the fear of the Lord – Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking.

In the comfort of the Holy Ghost – In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost.

Were multiplied – No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.