Act 9:20-23 | Barnes | STEP | Verse 20. And straightway . Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus. He preached Christ . He proclaimed and proved that Jesus was the Christ. See . Many manuscripts read here Jesus instead of Christ . Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ , or the Messiah , was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. . That he is the Son of God . That he is the Messiah. (+) "straitway" "immediately"

Acts 9:20-23

Verse 20. And straightway. Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus.

He preached Christ. He proclaimed and proved that Jesus was the Christ. See Acts 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. Acts 13:15.

That he is the Son of God. That he is the Messiah.

(+) "straitway" "immediately" Verse 21. Were amazed. Amazed at his sudden and remarkable change.

That destroyed. That opposed; laid waste; or persecuted. Comp. Gal 1:13.

For that intent. With that design, that he might destroy the church at Damascus.

(c) "were amazed" Gal 1:13,23 (d) "he that destroyed" Acts 8:3 ( ) "intent" "For this purpose" Verse 22. Increased the more in strength. His conviction of the truth of the Christian religion became stronger every day. Hence his moral strength or boldness increased.

And confounded. See Acts 2:6. The word here means confuted. It means also, occasionally, to produce a tumult, or excitement, Acts 19:32, 21:31. Perhaps the idea of producing such a tumult is intended to be conveyed here, Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement. A very common effect of close and conclusive argumentation.

Proving that this. This Jesus.

Is very Christ. Greek, that this is the Christ. The word very means here simply the. Greek, οχριστος. It means that Paul showed, by strong and satisfactory arguments, that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived; but the evangelist has not seen fit to record them.

(e) "more in strength" Ps 84:7 (f) "confounded the Jews" Acts 18:28 Verse 23. And after that many days, etc. How long a time elapsed before this, is not recorded in this place; but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews towards the apostles, and especially towards Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that, by turning to another part of the New Testament, we are enabled to ascertain the manner which this interval was filled up. Turn then to Gal 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified; but it would not be performed under a period of some months. In Gal 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time, Acts 9:25,26 it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the "many days" here referred to by Luke. And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke: for the introduction of this history into the epistle to the Galatians was for a very different purpose--to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles. The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has omitted this in the Acts, it may be replied, that there are many circumstances and facts omitted in all histories from the necessity of the case. Comp. Jn 21:25. It is remarkable here, not that he has omitted this, but that he has left a chasm in his own history which can be so readily filled up.

Were fulfilled. Had elapsed.

Took counsel, etc. Laid a scheme; or designed to kill him. Comp. Acts 23:12, 25:3. His zeal and success would enrage them, and they knew of no other way in which they could free themselves from the effects of his arguments and influence.

(a) "took counsel" Acts 23:12, 25:3