Act 8:1, 3, 9:1-2, 26:9 | Barnes | STEP | CHAPTER VIII Verse 1. And Saul was consenting , etc. Was pleased with his being put to death, and approved it. Comp. . This part of the verse should have been connected with the previous chapter. At that time . That is, immediately following the death of Stephen. The persecution arose on account of Stephen, . The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism. The Church . The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected. All scattered . That is, the great mass of Christians. The regions of Judea , etc. . Except the apostles . Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, . There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed. (c) "Saul was consenting" (d) "scattered abroad"

Acts 8:1

CHAPTER VIII

Verse 1. And Saul was consenting, etc. Was pleased with his being put to death, and approved it. Comp. Acts 22:20. This part of the verse should have been connected with the previous chapter.

At that time. That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Acts 11:19. The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.

The Church. The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.

All scattered. That is, the great mass of Christians.

The regions of Judea, etc. Mt 2:22.

Except the apostles. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, Acts 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

Acts 8:3

Verse 3. As for Saul. But Saul. He had no concern in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.

He made havoc. ελυμαινετο. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.

Entering into every house. To search for those who were suspected of being Christians.

Haling. Dragging, or compelling them.

Committed them to prison. The sanhedrim had not power to put them to death, Jn 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Acts 26:10,11, Gal 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent he entered on his work. Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.

(a) "he made havoc" Acts 26:10,11, Gal 1:13 (*) "haling" "Dragging forth"

Acts 9:1-2

Chapter 9

Introduction: This chapter commences a very important part of the Acts of the Apostles--the conversion and labours of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labours and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow-labourers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labours; and that record we have in the remainder of this book.

Verse 1. And Saul. Acts 7:58; Acts 8:3. He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale.

Yet breathing. Not satisfied with what he had done, Acts 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the classics. (Schleusner.) It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly, breathing mutual slaughter," Idyll. xxii. 28.

Threatening. Denunciation; threatening them with every breath --the action of a man violently enraged, and who was bent on vengeance. It denotes, also, intense activity and energy in persecution.

Saughter. Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Acts 26:10,11. From this latter place, it seems that he had been concerned in putting many of them to death.

The disciples of the Lord. Against Christians.

Went unto the High Priest. The letters were written and signed in the name and by the authority of the sanhedrim, or great council of the nation. The high priest did it as president of that council. See Acts 9:14, 22:5. The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year. (Kuin�el.)

(a) "breathing out threatenings" Acts 8:3, Gal 1:13 Verse 2. And desired of him. This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.

Letters. Epistles; implying a commission to bring them to Jerusalem for trial and punishment. From this, it seems that the sanhedrim at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating everywhere the Jewish religion.

To Damascus. This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about one hundred and twenty miles north-east of Jerusalem, and about one hundred and ninety miles south-east of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called Abana, 2Kgs 5:12. About five miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the paradise on earth. This city is mentioned often in the Old Testament. It was a city in the time of Abraham, Gen 15:2. By whom it was founded is unknown. It was taken and garrisoned by David, A.M. 2992; 2Sam 8:6; 1Chr 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, 2Kgs 14:25; 2Kgs 16:6, Isa 9:11. It was taken by the Romans, A.M. 3939, or about sixty years before Christ; in whose possession it was when Saul went there. It was conquered by the Saracens, A.D. 713. About the year 1250 it was taken by the Christians in the crusades; and was captured, A.D. 1517, by Selim, and has been since under the Ottoman emperors.

The Arabians call this city Damasch, or Demeseh, or Schams. It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called Damascus steel. The population is estimated by Ali Bey at two hundred thousand; Volney states it at eighty thousand; Hassel, at one hundred thousand. About twenty thousand are Maronites of the Catholic church, five thousand Greeks, and one thousand are Jews. The road from Jerusalem to Damascus lies between two mountains, not above a hundred paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called Cocab, the star, in memory of the dazzling light which is here said to have appeared to Saul.

To the synagogues. Mt 4:23. The Jews were scattered into nearly all the regions surrounding Judea; and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time eighteen thousand, with their wives and children. (Jewish Wars, b. ii. chap. xx. 2; b. vii. chap. viii. 7.) Acts 2:9-11. By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria.

That if, etc, It would seem that it was not certainly known that there were any Christians there. It was presumed that there were; and probably there was a report of that kind.

Of this way. Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.

He might bring them, etc. To be tried. The sanhedrim at Jerusalem claimed jurisdiction over religious opinions; and their authority would naturally be respected by foreign Jews.

(1) "any of this way" "the way"

Acts 26:9

Verse 9. I verily thought. I indeed μεν supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause.

With myself. I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Acts 26:6-8. He now speaks of his own views and purposes. "For myself, I thought," etc.

That I ought to do. That I was bound, or that it was a duty incumbent on me. δειν. "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted.

Many things. As much as possible. He was not satisfied with a few things--a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion.

Contrary to the name, etc. In opposition to Jesus himself, or to his claims to be the Messiah. The name is often used to denote the person himself, Acts 3:6.

(a) "I verily" 1Timm 1:13 (*) "verily" "Indeed"