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Bob Utley · Citado em PreceptAustin
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Utley on letters - The Roman government had given limited authority to the Sanhedrin to conduct and control events in the synagogues or related to Jewish life in the Empire (cf. 1 Macc. 15:16–21 or Josephus, Antiq. 14:10:2). Judaism was a recognized, legal religion of the Greco-Roman world. Apparently these were letters of extradition for the Jewish Christians who had fled Jerusalem in the face of the Jewish persecution (cf. Acts 9:14, 21; 22:5; 26:10). Synagogues (4864)(sunagoge from sunágo = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. At this time in the early stages of Christianity, clearly the disciples of Jesus (being almost all Jewish) were still closely affiliated with orthodox Jewish synagogues, explaining why they were targeted by Saul for "purification" of the corrupting influences of the teaching of Jesus. So that - Term of purpose. What is the purpose? If he found any belonging to the Way - And where would he find them? In the Jewish synagogue in Damascus, for as
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Utley has an interesting comment - This heavenly voice was something Judaism was familiar with. It is known as a bath kol ("daughter of voice", cf Hastings "Voice of Heaven"; See ISBE article on Bath Kol). This provided a means for the Jews to receive information and/or confirmation from God (during the interbiblical period between the closing of Malachi and the beginning of the ministry of John the Baptist). This form of revelation was necessary because there were no inspired prophets during this period. Steven Ger adds "Ancient rabbinic literature is replete with legendary tales of particular individuals hearing what is called the "bath kol," translated literally, the "daughter of a voice"; the voice of God emanating from heaven. However, what Saul experienced was no legend; it was stark reality. Nor can it be entertained that Saul's experience was a psychological disturbance, an epileptic fit, or any other imaginative alternative to authentic historical incident. Saul's life was fundamentally turned upside down by this encounter. In the only post-ascension appearance of Jesus recorded in the New Testament (apart from John's Revelation), the risen Christ dramatically revealed Himself to Saul. This singular moment, when Saul's passion and zeal are divinely redirected from persecuting the church to propagating the Gospel, is arguably the most significant event since the giving of the Spirit at Pentecost. It not only changed the course of Saul's life and career; it radically altered the destiny of the church (Twenty-First Century Commentary-Acts) Luke does not record here the other words (in bold below) from Jesus to Saul... And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ (Acts 26:14+) Comment - To fight against God is a losing battle! Goads were sharpened sticks (etc) used to herd cattle. I was raised on a farm and used them with cattle and can remember an occasional obstreperous cow trying to kick them (or kick me as I was prodding them!). Kicking against a sharpened goad only hurts the "kickee" more! That was Saul before the miracle of the Damascus Road. Matthew Henry on kick against the goads - "To spurn at the spur." It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for. Saul, Saul - While Luke uses the Greek name (Saulos), here Jesus repeats his name in the Hebrew dialect which is Saoul (07586). Repetition speaks of intensity. The idea is "Listen up!" It is an "attention getter!" Repetition of one's name was often associated with a warning or other important instruction (Abraham, Abraham - Ge 22:11, Jacob, Jacob - Ge 46:2, Moses, Moses - Ex 3:4, Martha, Martha - Lk 10:41+; Jerusalem, Jerusalem - Lk 13:34+, Simon, Simon - Lk 22:31+). This repetition of Saul's name also recalls God's attempt to get the attention of young Samuel (who had not yet learned to recognize the voice of the Lord) when "the LORD came and stood and called as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for Your servant is listening.” (1 Sa 3:10) Does the Lord have to repeat your (my) name in order to gain our attention? Matthew
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Utley explains "These verses are not found in any early Greek manuscripts. They are found in only one Latin family of manuscripts. Erasmus, translating from the Vulgate, put them in his first edition of the Greek New Testament in 1516. These words are found in Acts 26:14. Their inclusion here shows a tendency of scribes to make parallels uniform and full of all details."). trembling (KJV) Acts 16:29; 24:25,26; 1 Sa 28:5; Isa 66:2; Habakkuk 3:16; Php 2:12 Lord, what (KJV) Acts 2:37; 16:30; 22:10; Luke 3:10; Ro 7:9; 10:3; James 4:6 get up and enter the city, Acts 9:15; 26:16; Ezekiel 16:6-8; Mt 19:30; Ro 5:20; 9:15-24; 10:20; Gal 1:15,16; 1 Ti 1:14-16 and it will be told you what you must do Acts 10:6,22,32; Acts 11:13,14; Ps 25:8,9,12; 94:12; Isa 57:18 Acts 9 Resources - Multiple Sermons and Commentaries JESUS COMMISSIONS SAUL And he trembling and astonished said, Lord, what wilt thou have me to do? - This sentence is found only in the KJV (Textus Receptus). While Ananias lays on hands later it is symbolizing Jesus commissioning of Saul on the Damascus Road, where Saul receives a new allegiance, a new attitude, a new affection and a new assignment (Andrews Sermon). Matthew Henry on the miracle of conversion of so great a sinner (commenting on the preceding KJV passage) - Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin for Paul himself obtained mercy, that he might be a monument, 1 Timothy 1:13. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church....Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble (cf Isa 66:2, 5). How can those choose but tremble that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, the convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?" (Commentary) Ray Stedman makes some important observations on what Jesus says to Saul - "Arise and enter the city, and there you will be told what to do." That indicates a tremendous reversal of this man's whole approach to life. He is now experiencing the lifestyle which belongs to a Christian. "You are not your own; you are bought with a price. You will be told what to do." That is what conversion is: It is a change from thinking that you can run your own life, to an acknowledgment that God holds the program in his hands, and he has the right to tell you what to do. This was the first thing Paul experienced when he became a Christian, this right of Jesus Christ to be Lord, and to tell him what he was to do. Conversion is a revolutionary change of government resulting in a radical change in behavior. That is what happened to Paul. He was put on a wholly different lifestyle. He was told to go into the city. Now he would no longer be giving the orders. He would no longer be directing men and sending them where he wanted them to go and doing what he wanted to do, but he would be told what he was to do." (Acts 9:1-19 Beloved Enemy) (Bold added) But get up (anistemi in aorist imperative) and enter (aorist imperative - don't delay to go into) the city - But is alla an adversative which indicates a strong contrast. Jesus instructs Saul to continue on to Damascus. While this seems to be a small point, for Saul to be used by Jesus, he must begin by obeying these commands. Only by obeying these commands would he learn what he was to do. Many of us want to be used by the Lord, to be told what to do, but we are hesitating on some basic commands. The principle is that God will not reveal His will and way to us unless or until we are willing to submit to what He has already told us to do. As Pastor Jack Andrews said "Saul would only learn what to do only when he got up and went into the city." (Sermon) Brian Harbour said, “Paul discovered Christ not only wanted to save him from something, but He also wanted to save him for something... We need to realize that as a Christian there are gifts that God has given us, and He expects us to use those gifts in performing a ministry for Him.” And it will be told you what you must (dei) do (poieo - accomplish) - Not Jesus does not say what you might do or do what you want to do but what you must (dei) do (poieo - accomplish)! Jesus gives Saul commands with the promise of more instruction to come. Step by step Jesus was preparing the way for Saul to preach the way. (Play Rich Mullins' Step by Step). To reiterate, Jesus is not giving Saul a suggestion but in using the verb must (dei) Jesus is expressing an obligation, a compulsion, one which Saul/Paul clearly understood and accepted, later writing... For if I preach the Gospel, I have nothing to boast of, for I am under compulsion (anagke = necessity; constraint); for woe is me if I do not preach the Gospel. (1 Co 9:16+, cf OT prophet Jeremiah - Jer 20:9 - May our hearts burn with a similar fervor and flame!)
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Utley on saints - The OT background (qodesh) relates to some thing, some person, or some place set apart by God for a special task. The term “saints” is always plural, except one time in Phil. 4:21, but even there it is in a plural context. To be a Christian is to be a part of a family, a community. There are no loners in the faith....The NT always refers to saints as PLURAL (except one time in Phil. 4:12, but even then the context makes it PLURAL). To be saved is to be part of a family, a body, a building! Biblical faith starts with a personal reception, but issues into a corporate fellowship. We are each gifted (cf. 1 Cor. 12:11) for the health, growth, and well-being of the body of Christ—the church (cf. 1 Cor. 12:7). We are saved to serve! Holiness is a family characteristic! Steven
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Utley adds that baptism "marks a change of ownership and allegiance."
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Utley - What irony! He came earlier with a letter from the High Priests in Jerusalem to the synagogues in Damascus to persecute the followers of Jesus and now he came to the same synagogues preaching Jesus as the Messiah (cf. v 21). Steven Ger comments that "the greatest enemy of the gospel was to be its most passionate advocate. Saul's inexhaustible passion and zeal was now directed from the energetic persecution of the church to the vigorous proclamation of Jesus. The infamous enemy of the church was now advocating for its Founder...The sole radical change to Saul's theology (HE KNEW THE OLD TESTAMENT WELL) was the addition of Jesus as God's messianic provision. Having already spent his life laying a foundation, the Gospel served as the capstone of Saul's theology. This Gospel was not some odd-shaped piece which necessitated the entire reconfiguration of Saul's theological puzzle. Rather, for Saul, the Gospel was the key puzzle piece that had been missing all along and, once in place, provides the "big picture" which makes sense of the whole puzzle." (Twenty-First Century Commentary-Acts) A T Robertson on proclaim Jesus - 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 (John 1:34) and of Nathanael (John 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 (John 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. (Acts 9 Commentary) Proclaim (preach) (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one whose proclamation he makes; kerugma = message preached) means to proclaim (publicly) means to herald or act as a public crier - the town official who would make a proclamation in a public gathering. So even as kerusso was used in the Greco-Roman world to proclaim loudly and widely the imminent coming of an earthly king, Saul was announcing the Gospel of Jesus Christ, the coming of the King of kings and Lord of lords (Rev 19:16-note)! EXCURSUS ON ROOT WORD KERUX - The original meaning of the root word kerux was a "herald at the royal court." Homer used kerusso and kerux in this connection. The herald not only announced the coming of the king, but he also carried his commands to the uttermost corners of his realm. As the government of Greece became more republican, these heralds came to serve the state rather than the court. Certain qualities were required of heralds. They must have powerful voices, so voice auditions were often held. Also they had to be capable of calming down an unruly mob, in order to faithfully communicate the command. An honest disposition was required, as a protection against the exaggeration of a royal decree. Furthermore, they could make no additions or subtractions from the received message. Later these heralds were also used to declare the message of a Greek deity or a religious oracle. All Luke's uses of kerusso in Acts - Acts 8:5; Acts 9:20; Acts 10:37; Acts 10:42; Acts 15:21; Acts 19:13; Acts 20:25; Acts 28:31; John G. Butler said, “If we are not going to preach Christ, we need to shut up and sit down; for we have no message of worth for the souls of men. Many churches, therefore, ought to close their doors and stop masquerading as churches; for they do not preach Christ. Rather, they discredit Him and deny Him.” Synagogues (4864)(sunagoge) first of all refers to a gathering place and in this context (and most NT uses) refers to the meeting place of Jews. In James 2:2 sunagoge is translated "assembly" because in that context it refers to an assembly of Christians. One can hardly miss the irony wrought by the miraculous transformation of the Gospel which is the power of God to take a man who was heading to synagogues to persecute Jews believing in Jesus (Acts 9:2) and change his heart into a man who was going into those same synagogues to preach Jesus to unbelieving Jews! O Blessed truth the Gospel shews, On which may be relied, As Paul taught unbelieving Jews: All doubts to lay aside. Saying He is the Son of God - This is surprisingly the only time in Acts where Jesus is referred to as the Son of God (excepting Acts 8:37 which is not found in most manuscripts, also Paul alludes to Jesus as "Son of God" in Acts 13:33). Saul immediately believed and preached the doctrine of the deity of Christ, and that Jesus of Nazareth was the Son of God, as well as Messiah. Paul used the titles “Son” and “Son of God” some fifteen times in his letters (cf. Ro 1:3–4, 9; 5:10; 8:3, 29, 32; 1 Co 1:9; 15:28; 2 Co 1:19, Gal 1:16; 2:20; 4:4, 6; 1 Th 1:10). The NT links the two titles the Christ (Messiah) and Son of God in a number of passages (Mt 16:16; 26:63; Lk 4:41; Jn 11:27; 20:31, Mk 14:61 = the Christ and Son of the blessed One. Also Son of Man and the Christ in Jn 12:34). Peter, while maintaining the Deity of Jesus ("God has made this Jesus, whom you crucified, both Lord and Christ" Acts 2:36), gives special prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David (Acts 2:25-30); Paul's charge was that they had crucified the Lord of glory (1Cor 2:8). Saul's point was, not that the Christ was God, a truth plainly taught by Isaiah (Isa 7:14, 9:6,7), but that Jesus, the crucified Nazarene, was the Christ (the Messiah) and therefore was God the Son. Bob Utley has an interesting note explaining that "the title “Son of God” had great theological meaning for those who knew the OT and its promises and categories, but the NT writers were nervous about its use with Gentiles because of their pagan background of “the gods” taking women with the resulting offspring being “the titans” or “giants.”" (Bold mine) (See Utley's topic "Son of God") Saying is not a verb but is the conjunction hoti (3754) which functions here to introduce a direct statement that "He is the Son of God." Thus Young's Literal version more accurately renders it "that he is the Son of God." (Act 9:20YLT) Long my imprisoned spirit lay Fast bound in sin and nature’s night. Thine eye diffused a quick’ning ray: I woke—the dungeon flamed with light! My chains fell off, my heart was free, I rose, went forth, and followed Thee. Jesus never used the title Son of God except at His trial when he was asked by the high priest Caiphas whether he was the Son of God and when he answered affirmatively, He was accused of blasphemy. But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ (THE MESSIAH), the Son of God.” 64 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.” (Mt. 26:63-64). When Jesus answered affirmatively, he was accused of blasphemy. (Mt 26:63-64) I love John Phillips reconstruction of what it might have been like as Saul entered the Jewish Synagogues in Damascus and preached Jesus (it will be a treat to hear Paul's version of what actually happened)... We can well picture what happened. News of his arrival would cause an immediate stir. Here was the grand inquisitor of the Sanhedrin, armed with documents demanding full cooperation of the faithful in the task entrusted to him of rooting out heresy. The ruler of the synagogue would be deferential. It was not every day an accredited agent of the Sanhedrin crossed the threshold of his synagogue. Saul would be given the chief seat. Every eye would be on him. Some would gaze at him with approval, others with apprehension. In due course Saul would beckon for the Scriptures to be handed to him. He would stand and read a passage, hand back the scroll, and face the congregation. A hush would fall. Now it was coming-a denunciation of the new sect, reasons for regarding it as heresy, fierce invective against Jesus of Nazareth and of the common fisherfolk who headed the apostasy in Jerusalem, news of measures actively under way in the capital to put an end to the cult, and a demand that those knowing of any Christians in Damascus put their knowledge in Saul's hands on pain of sharing the fate of the Christians. But instead, taking the reading of the day as his text, Paul preached Christ to the people, proving that Jesus is the Son of God. Their astonishment must have known no bounds. (See Exploring Acts: An Expository Commentary) Stephen Ger has an interesting comment on Son of God - The term "son of God" appears in the Hebrew Scripture to denote the unique qualities of and relationship between God and Israel (Hos. 11:1), God and the king of Israel (2 Sam. 7:14) and God and the promised Messiah (Ps. 2:7). Contrary to popularly held contemporary beliefs, in the New Testament the term, "son of God," does not refer primarily to Jesus' physical birth or supernatural lineage or whether he was in possession of divine genetic material. Rather, the designation expresses His unique relationship with God. In Greco-Roman mythology, the child of a god and a human became a sort of "half-breed," possessing semi-divine status. This is not what was meant by the term "son of God" in the New Testament. In both Old and New Testaments, the term "son" (ben in Hebrew, huios in Greek), in addition to its commonly understood use to refer to family membership and lineage, was also a Jewish idiom used to indicate "a person's profession, his status or circumstance, or his character."...A New Testament example, discussed earlier, is the name of Barnabas, Aramaic for "son of encouragement," which expresses his encouraging character. An additional example from the New Testament is the nickname, "sons of thunder," given by Jesus to James and John in recognition of their mutually boisterous natures (Mark 3:17). Finally, when Paul calls all Christians, "sons of Abraham" (Gal.3:7), he does not mean to indicate a miraculous transformation in anyone's physical lineage. Rather, "sons of Abraham" are believers who are characterized by the same sort of faith which Abraham exercised. This understanding of "son" as denoting character is the reason why the Jewish people perceived full well that when Jesus claimed to be the Son of God, He was claiming essential equality with the very nature of God (John 5:18; 10:33-36). The Damascus Jews in the synagogues also had no difficulty grasping the force of Saul's argument that Jesus is the "Son of God." Wrapped up in this one weighty phrase is the entirety of Jesus' messianic identity: His birth, death, resurrection, ascension, and exaltation to co-reign at His Father's right hand. In Acts 9:22, Saul's use of the term "Son of God" is paralleled to the designation Christos, "Messiah," indicating Saul's synonymous usage of the two terms. It is not surprising that throughout his ministry, Saul's preaching will place him in one life-threatening predicament after another, beginning here in Damascus. (Twenty-First Century Commentary-Acts) Never Say “Never” Read: Acts 9:1-22 Immediately he preached the Christ in the synagogues, that He is the Son of God. —Acts 9:20 While a friend and I walked along the path of the former Berlin Wall, he told me, “This is one of those ‘never say never’ places in my life.” He explained that during the years when the Wall divided the city, he had made a dozen trips through Checkpoint Charlie to encourage members of the church living under continuing surveillance and opposition in East Germany. More than once, he had been detained, questioned, and harassed by the border guards. In 1988, he took his teenage children to West Berlin and told them, “Take a good look at this wall, because someday when you bring your children here, this wall will still be standing.” A year later it was gone. When Saul of Tarsus began to attack the followers of Jesus, no one could have imagined that he would ever become a disciple of Christ. “Never. Not a chance.” Yet Acts 9:1-9 records the story of Saul’s blinding encounter with Jesus on the road to Damascus. Within a few days of that life-changing event, Saul was preaching in the synagogues of Damascus that Jesus was the Son of God, to the astonishment of all who heard him (vv.20-21). When it comes to God’s work in the most difficult people we know, we should never say “never.” God’s power cannot be confined To what you think is possible; So when it comes to changing lives— Imagine the impossible. —Sper Never say never when it comes to what God can do. Acts 9:21 All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" (NASB: Lockman) KJV Acts 9:21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? amazed Acts 2:6,12; 4:13; Nu 23:23; Ps 71:7; Isa 8:18; Zech 3:8; 2 Th 1:10; 1 John 3:1 Is this not Acts 3:10; Mt 13:54,55; Mark 5:15-20; John 9:8,9 destroyed Acts 9:1,2,13,14; 8:3; Gal 1:13-24 Acts 9 Resources - Multiple Sermons and Commentaries JEWS "STRUCK OUT OF THEIR SENSES" All those hearing him continued to be amazed - Saul's preaching caused an uproar in the synagogues. Why were they so amazed? Because a rabid persecutor of Christ had become a righteous proclaimer of Christ! As
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Utley comment on increasing in the imperfect tense (over and over) is probably correct - It took some time for Saul’s gifts and skills to develop. In context this refers to Paul’s preaching and debating skills. Endunamoo - 7x in NT - Acts 9:22; Ro 4:20+ = Describing Abraham's faith - "grew strong in faith, giving glory to God,"; Eph. 6:10+ = Paul's command for believers to "be strong (present imperative) in the Lord"; Phil. 4:13+ = "I can do all things through Him who strengthens me."; 1 Ti 1:12; 2 Ti 2:1+ = "be strong (present imperative) in the grace that is in Christ Jesus"; 2 Ti 4:17+ = "the Lord stood with me and strengthened me so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion’s mouth." THOUGHT TO PONDER - Notice that Paul was strengthened at the beginning of his ministry here in Acts 9:22 and in 2 Ti 4:17 (last letter) was strengthened at the end of his ministry, both times for proclamation of the Gospel. And "in the middle" he says he can "do all things through Him who (continually - present tense) strengthens" him! Paul was supernaturally strengthened at the beginning, the middle and the end, or in other words throughout his entire ministry! This is significant because in 1 Cor 11:1+ Paul commands us to "Be imitators (present imperative) of me, just as I also am of Christ." Paul's pattern for ministry which we are to imitate is crystal clear! This truth begs the question - Who am I depending on to be the source of strength in my ministry (all believers have some sort of ministry!)? My natural strength (and "strengths") or Jesus Christ's supernatural strength dispensed through His Spirit Who indwells me? Those are the only two options beloved! One is futile and fruitless, while the other bears much fruit which lasts forever (Jn 15:5, 15:16)! When you stand before the Bema Seat of Christ (where each believer will stand) what will be His recompense for your deeds in your body during your short sojourn on earth? (2 Cor 5:10+, cf the advice of our Lord Jesus in Mt 6:20+ where the verb "store up" is present imperative calling for this to be our daily desire, our daily practice, our lifestyle)? Proclaim in Acts 9:20 is in the imperfect tense (over and over) and confounding here is also in the imperfect tense. The picture is of Saul preaching Jesus again and again and the Jews be more and more confounded. In short, the more Saul preached, the more the Jews were confused and the greater their opposition grew as shown by their reaction in Acts 9:23. Steven Ger - There can be no question that Saul had obviously absorbed and internalized Stephen's final message. It had not only been the executioners' cloaks that had been laid at Saul's feet that day. The baton of Stephen's ministry had also been dropped at Saul's feet. In Damascus, Saul picked up Stephen's fallen baton and began to run with it. (Twenty-First Century Commentary-Acts) And confounding the Jews who lived at Damascus - Recall that at that time there were probably about 20,000 Jews living in Damascus, and clearly many (probably most) did not believe that the Man Jesus was their Messiah. The Jews were in dismay at Saul's radical reversal (conversion) and powerful preaching clearly showing them that Jesus was the long expected Messiah (and of course implicit was the fact that they had rejected Him!). Confounding (baffling)(imperfect tense - again and again, over and over, in synagogue after synagogue)(4797)(sugcheo/sugchunno from sun = with, together + cheo = to pour) literally means to pour together, not a meaning found in the NT. Figuratively, it means to cause dismay, confound, be thrown into confusion, be amazed, be stirred up (cf use in Acts 2:6+ = "the crowd came together, and were bewildered"). In Acts 21:27 it means to stir up trouble, which would soon be the reaction of the Jews who were being confounded by Saul! It is interesting that sugcheo is used to describe the confusion of languages at the Tower of Babel so that men could not understand one another (Ge 11:7) and "its name was called Babel, because there the LORD confused (Lxx = sugcheo) the language of the whole earth." (Ge 11:9) Similarly here in Acts 9, Saul controlled by and empowered by the Holy Spirit "confused the thinking" of his Jewish opponents, those who were not yet saved. John
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Utley adds that "Paul’s method was much like Stephen’s. They both used OT passages and their fulfillment in the life of Jesus of Nazareth to prove that He was the Messiah promised in the OT...Saul was asserting with power and conviction that Jesus of Nazareth, killed in Jerusalem, was indeed God’s Son, the Messiah. If this was true, it changed everything for Jews (and Gentiles)! They had misunderstood and rejected Him. They had missed God’s gift and remained in spiritual darkness and need.." The KJV has proving that this is very Christ on which J
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Utley summarizes Paul's post-conversion visits to Jerusalem mentioned in Acts... Acts 9:26, first visit Acts 11:30, relief visit Acts 12:25, after mission Acts 15:2, Jerusalem Council Acts 18:22, brief visit with the church Acts 21:17, visit with James and the elders and resulting Nazarite vow and arrest Not believing that he was a disciple - NLT has "They did not believe he had truly become a believer!" This is the reason they were afraid. It is interesting that in Acts 18:27+ when Paul "wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him." Here as he desired to go to Jerusalem, he had no letters from the disciples (e.g., no letter from Ananias, etc). Steven Ger suggests "They believed that Saul was an ingenious "plant," a "mole," and that his conversion was a sham, a clever charade that was simply his latest tactic to infiltrate the community of faith in order to identify and arrest believers in Jesus." (Twenty-First Century Commentary-Acts) Believing (4100)(pisteuo) in the present tense means that the disciples in Jerusalem continually did not consider Saul as to be a true believer and that he was therefore not worthy of their trust. They refused to accept Saul as a genuine disciple and thus were unwilling to accept him. Disciple (3101)(mathetes from manthano = to learn) describes a person who learns from another by instruction, whether formal or informal. Mathetes was more than a mere pupil but was also an adherent of a teacher, in this case Jesus. Robertson suggests "They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them." (Acts 9 Commentary) Swindoll - When the Christian life becomes impossible, the believer must learn the all-important concept of surrender. “Surrender” doesn’t mean “quit.” There’s no bitterness or self-pity or blame or resentment in surrender. The surrendered spirit has no sense of entitlement. The surrendered Christian recognizes his or her own powerlessness. But that attitude comes hard for those who have enjoyed great success in the past and to those who naturally possess immense potential. Saul began his spiritual journey as a self-sufficient, zealous, driven, highly capable religious leader with a clear sense of direction. His encounter with the risen Lord then put him on an entirely new path in life. Without a doubt, his conversion energized the most astute Christians; a man with obvious potential for the kingdom had just embraced the Messiah. One could only imagine what the great Saul of Tarsus could accomplish when filled with the Holy Spirit! But this self-willed man of God had a long way to go before he would reach his potential for the Lord. A. W. Tozer once wrote, “It is doubtful whether God can bless a man greatly until He has hurt him deeply.” Alan Redpath once said something similar: “When God wants to do an impossible task, He takes an impossible man and crushes him.” That’s not to suggest that God takes delight in hurting people; it’s only to say that a painful recovery usually follows spiritual surgery. For people like Saul, the therapeutic rehabilitation of a strong will can take a very long time—in his particular case, almost fifteen years! When, at last, a strong will surrenders—when the individual finally comes to terms with the truth of his or her own helplessness—God has help waiting nearby. Just three years into his journey, Saul spent the beginning of his time in Jerusalem on his own, being avoided by the believers (Acts 9:26). Saul had no identity, no community, no direction, no hope. He could do nothing for himself to turn things around. Since life had become impossible, surrender was essential. That’s when Barnabas came to his rescue (Acts 9:27; cf. Acts 4:36).(Ibid) Jack Arnold adds that "He still had to learn that Paul had to die. Ambition and pride must be crucified. Self-sufficiency must be put to death. He had to learn what Jesus taught His disciples, “apart from Me you can do nothing” (John 15:5). Nothing, nothing can be done to further Christ's kingdom without explicit trust in Jesus Christ to sovereignly work for us. Pride, culture, education, tradition, position and ancestry always die hard but they must die if a Christian is to be an effective witness for Christ. (Paul, The New Creature) Facing Our Past Read: Acts 9:20-30 He tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. —Acts 9:26 Chuck Colson, founder of Prison Fellowship, spent 40 years helping people hear and understand the gospel of Jesus Christ. When he died in April 2012, one newspaper article carried the headline, “Charles Colson, Nixon’s ‘dirty tricks’ man, dies at 80.” It seemed surprising that a man so transformed by faith should be identified with things he did as a politically ruthless presidential aide decades earlier before he knew the Savior. The apostle Paul’s conversion and his early Christian witness were greeted with skepticism and fear. When he began preaching that Jesus is the Son of God, people said, “Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose?” (Acts 9:21). Later when Paul went to Jerusalem and tried to join the disciples, they were afraid of him (v.26). In years to come, Paul never ignored his past, but spoke of it as evidence of the mercy of God (1 Tim. 1:13-14). Like Paul, we don’t need to parade our failures or to pretend they didn’t happen. Instead, we can thank the Lord that through His grace and power, our past is forgiven, our present is changed, and our future is bright with hope for all He has prepared for us. Transformed by grace divine, The glory shall be Thine; To Thy most holy will, O Lord, We now our all resign. —Burroughs Only Jesus can transform our life. The Gift of Encouragement Read: Acts 4:32–37; 9:26–27 Joseph . . . whom the apostles called Barnabas (which means “son of encouragement”), sold a field he owned and brought the money and put it at the apostles’ feet. Acts 4:36–37 An old Merle Haggard song, “If We Make It Through December,” tells the story of a man laid off from his factory job with no money to buy Christmas gifts for his little girl. Although December is supposed to be a happy time of year, his life seems dark and cold. Discouragement is not unique to December, but it can be amplified then. Our expectations may be higher, our sadness deeper. A little encouragement can go a long way. Thank You, Lord, for the gift of encouragement. May we encourage others as they have encouraged us. Joseph, a man from Cyprus, was among the early followers of Jesus. The apostles called him Barnabas, which means “son of encouragement.” We meet him in Acts 4:36–37 when he sold a piece of property and donated the money to help other believers in need. Later, we read that the disciples were afraid of Saul (Acts 9:26). “But Barnabas took him and brought him to the apostles” (v. 27). Saul, later called Paul, had formerly been trying to kill the believers, but Barnabas defended him as a man transformed by Christ. All around us are people longing to be encouraged. A timely word, a phone call, or a prayer can bolster their faith in Jesus. The generosity and support of Barnabas demonstrate what it means to be a son or daughter of encouragement. That may be the greatest gift we can give to others this Christmas. Thank You, Lord, for the gift of encouragement. May we encourage others as they have encouraged us. Encouragement may be the greatest gift we give this Christmas. The Blessing of Encouragers Read: Acts 9:26–31 But Barnabas took [Saul] and brought him to the apostles. Acts 9:27 The 2010 movie The King’s Speech tells the story of England’s King George VI, who unexpectedly became monarch when his brother abandoned the throne. With the country on the brink of World War II, government officials wanted a well-spoken leader because of the increasingly influential role of radio. King George VI, however, struggled with a stuttering problem. I was especially drawn to the film’s portrayal of George’s wife, Elizabeth. Throughout his struggle to overcome his speech difficulty, she was his constant source of encouragement. Her steadfast devotion provided the support he needed to overcome his challenge and rule well during the war. The Bible highlights the stories of encouragers who gave powerful assistance during challenging circumstances. Moses had Aaron and Hur’s support during Israel’s battles (Exodus 17:8–16). Elizabeth encouraged her pregnant relative Mary (Luke 1:42–45). After his conversion, Paul needed the support of Barnabas, whose name literally means “son of encouragement.” When the disciples were fearful of Paul, Barnabas, at the risk of his own reputation, vouched for him (Acts 9:27). His endorsement was essential to Paul being welcomed by the Christian community. Barnabas later served as Paul’s traveling and preaching companion (Acts 14). Despite the dangers, they worked together to proclaim the gospel. Believers in Jesus are still called to “encourage one another and build each other up” (1 Thessalonians 5:11). May we be eager to offer encouragement to help support others, especially as they face difficult circumstances. The encouragement of a friend can make all the difference. Acts 9:27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. (NASB: Lockman) KJV Acts 9:27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. Barnabas Acts 4:36; 11:22,25; 12:25; 13:2; 15:2,25,26,35-39; 1 Cor 9:6; Gal 2:9,13 the apostles Gal 1:18,19 how he had seen Acts 9:17; 1 Cor 15:8 that He had talked to him Acts 9:20-22; 4:13,29; Eph 6:19,20 Acts 9 Resources - Multiple Sermons and Commentaries BARNABAS LENDS SAUL A HELPING HAND But - Term of contrast. The contrast between the disciples (apparently including the apostles!!!) who were fearful and one who did not fear. Saul was in dire straits and in need of a friend. In Damascus, the Lord had provided Ananias and now the Lord provides Barnabas to "run interference" for Saul. Barnabas took hold of him - We know that Barnabas was filled with the Spirit and thus he was bold in the Lord. Barnabas, "Son of Encouragement" came alongside Saul and served as a buffer as he brought him to apostles in Jerusalem. Years later in his great "definition" of love in First Corinthians Paul would write words that aptly describe the selfless action of Barnabas - "believes all things." (1 Cor 13:7) The Spirit wrought love in Barnabas believed Saul's story and sincerity and that his coming was not a spy mission or subterfuge! Rackham writes that Barnabas acted like Saul's "sponsor vouched for the truth of his vision." One can only imagine the confusion of the high priest and Sanhedrin that the one they had 3 years earlier given letters to for the purpose of destroying followers of Jesus was now following Jesus! One rendering of Barnabas' name is "Son of Consolation" and what a welcome consolation he must have been to Saul! Consolation describes the comfort received by a person after a loss or disappointment. Saul was human and surely he felt some disappointment. Only eternity will reveal how precious was Barnabas' befriending of this man who would become the greatest apostle of all. John
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Utley points out that "This section seems to be extremely important because it deals with the continuing struggle over the Gentile mission and Peter’s part (as head of the Apostolic group) in that struggle. Luke deems the Cornelius account so important as to repeat it three times in this section." Larkin gives us background - Peter’s ministry to Aeneas and Dorcas parallels that of Elijah and Elisha (1 Kings 17:17–24; 2 Kings 4:18–37 = both instances of restoring life to the dead) as well as that of Jesus (Lk 5:17–26; 8:41–56) and Paul (Acts 14:8–12; 20:7–12). Clearly Peter acts in continuity with the prophets, the Old Testament “apostles” who spoke and acted for God. This shows also that what the risen Lord commands is in continuity with what the earthly Jesus did. And it implies that Paul’s mission did not deviate from that of his Jewish Christian predecessors (Talbert 1986:43). (The Mission Is Inaugurated Through Peter - Acts 9:32-11:18) Hughes entitles Acts 9:32-10:23 as "Peter's Preparation for Greater Ministry," of course referring to the giving of the Gospel to the Gentiles in Acts 10. Clearly this preparation was important because Peter even though a Christian had a strong inheritance of Jewish contempt for Gentiles. Hughes states that at this time it would have been about 6 years after Jesus' crucifixion and the Church was still predominantly Jewish. Now as Peter was traveling through all those regions - The last time we saw Peter was when he was on his way "back to Jerusalem." (Acts 8:25) Luke does not tell us what Peter was doing in all those regions, but most likely a mixture of edification of the saints and winning of new saints. Lydda is about 25 (or more) miles from Jerusalem, so one sees the apostles obeying Jesus words in Acts 1:8, and no longer restricting their ministry to Jerusalem. Peter may have passed through Emmaus for it lies 18 mi west of Jerusalem and about 7 miles from Lyyda. In one sense Acts 9:32-43 gives us some details on how the Church "continued to increase" as described in the summary statement in Acts 9:31. Paul has an intriguing note about Peter "Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (1 Cor 9:5). Paul's implication is that Peter took his wife along on missionary journeys. Interesting. John
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Utley adds that in the NT "Burial quickly followed death, usually within twenty-four hours. The Jews often watched the grave for three days, believing that the soul could return to the body within that time frame (cf. John 11:39). Burial involved the cleaning and wrapping of the body with spices (cf. John 11:44; 19:39–40). There were not distinctive Jewish or Christian burial procedures or items placed in the grave in first century Palestine." Swindoll - Rather than bury her immediately, as would be in keeping with Jewish custom, her friends cleansed her corpse and placed it in the room above the main living quarters (Acts 9:37). This was highly unusual for a couple of reasons. First, they had no means of preserving the body from decay, so the normal procedure would have directed them to apply an initial coating of spiced resin to the body and then place it in a burial cave. A day or so later, they would complete the burial by wrapping the body in strips of linen soaked in as much as 100 pounds of spiced resin to contain the smell during decomposition. But they didn’t even complete the first stage of burial preparation; instead, they merely washed the body. Second, they placed the body in a space normally reserved for dining or for housing special guests. Deliberately placing a dead body where people sleep or eat simply wasn’t done!...Luke’s narrative thus sends a signal to the ancient reader. Tabitha’s friends did none of the things people normally do in anticipation of a funeral. Instead, they seem to be preparing the woman for resurrection. That’s remarkable because Luke’s narrative gives no indication that anyone had been raised from the dead since Jesus. (Ibid) Jack Andrews comments that "Christians are not exempt from sickness and death. Often strong Christians, faithful servants, and dear saints of God get sick and die. Sickness and death is part of life on earth after the curse. Adam and Eve’s sin brought the curse into the world through their sin and we have perpetuated it with our sin. We need to clearly state here though that it was not sin that caused her sickness and death. Unlike Ananias and Sapphira who died as a direct result of their sins, Dorcas did not die because of some known rebellion against God. When she died she left a huge hole in the church at Joppa! There were not many Dorcas’ running around to step us and do what she had done." The events in Dorcas' death and restoration recall In 1 Kings 17:17-24, Elijah carried the dead body of a widow’s son to the upper room where he was staying, laid him on the bed, and then prayed. He called to the LORD and said, “O LORD my God, have You also brought calamity to the widow with whom I am staying, by causing her son to die?” Then he stretched himself upon the child three times, and called to the LORD and said, “O LORD my God, I pray You, let this child’s life return to him.” The LORD heard the voice of Elijah, and the life of the child returned to him and he revived. Elijah took the child and brought him down from the upper room into the house and gave him to his mother; and Elijah said, “See, your son is alive.” (1 Ki 17:20-23) In 2 Kings 4 Elisha was called on to restore the life of a woman's only son Then she (Shunem, a prominent woman of Shunem who Elisha prophesied would bear a son 2 Ki 4:16-17) said, “Did I ask for a son from my lord? Did I not say, ‘Do not deceive me’?” 29 Then he said to Gehazi, “Gird up your loins and take my staff in your hand, and go your way; if you meet any man, do not salute him, and if anyone salutes you, do not answer him; and lay my staff on the lad’s face.” 30The mother of the lad said, “As the LORD lives and as you yourself live, I will not leave you.” And he arose and followed her. 31 Then Gehazi passed on before them and laid the staff on the lad’s face, but there was no sound or response. So he returned to meet him and told him, “The lad has not awakened.” 32 When Elisha came into the house, behold the lad was dead and laid on his bed. 33 So he entered and shut the door behind them both and prayed to the LORD. 34 And he went up and lay on the child, and put his mouth on his mouth and his eyes on his eyes and his hands on his hands, and he stretched himself on him; and the flesh of the child became warm. 35 Then he returned and walked in the house once back and forth, and went up and stretched himself on him; and the lad sneezed seven times and the lad opened his eyes. 36 He called Gehazi and said, “Call this Shunammite.” So he called her. And when she came in to him, he said, “Take up your son.” (2 Ki 4:28-35) In Jesus’ ministry, the Lord and His disciples came upon a funeral in Nain. The deceased was the only son of a widow. When the Lord saw her, He felt compassion for her, and said to her, “Do not weep.” And He came up and touched the coffin; and the bearers came to a halt. And He said, “Young man, I say to you, arise!” The dead man sat up and began to speak. And Jesus gave him back to his mother. (Luke 7:13-15) See Jesus restoration of Jairus' daughter below (note) Ray