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■ 사도행전 9장
1. 사울이 주의 제자들을 대하여 여전히 위협과 살기가 등등하여 대제사장에게 가서
And Saul , yet breathing out threatenings and slaughter against the disciples of the Lord , went unto the high priest ,
2. 다메섹 여러 회당에 갈 공문을 청하니 이는 만일 그 도를 좇는 사람을 만나면 무론 남녀하고 결박하여 예루살렘으로 잡아오려 함이라
And desired of him letters to Damascus to the synagogues , that if he found any of this way , whether they were men or women , he might bring them bound unto Jerusalem .
3. 사울이 행하여 다메섹에 가까이 가더니 홀연히 하늘로서 빛이 저를 둘러 비추는지라
And as he journeyed , he came near Damascus : and suddenly there shined round about him a light from heaven :
4. 땅에 엎드러져 들으매 소리 있어 가라사대 사울아 사울아 네가 어찌하여 나를 핍박하느냐 하시거늘
And he fell to the earth , and heard a voice saying unto him , Saul , Saul , why persecutest thou me ?
5. 대답하되 주여 뉘시오니이까 가라사대 나는 네가 핍박하는 예수라
And he said , Who art thou , Lord ? And the Lord said , I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks .
6. 네가 일어나 성으로 들어가라 행할 것을 네게 이를 자가 있느니라 하시니
And he trembling and astonished said , Lord , what wilt thou have me to do ? And the Lord said unto him , Arise , and go into the city , and it shall be told thee what thou must do .
7. 같이 가던 사람들은 소리만 듣고 아무도 보지 못하여 말을 못하고 섰더라
And the men which journeyed with him stood speechless , hearing a voice , but seeing no man .
8. 사울이 땅에서 일어나 눈은 떴으나 아무 것도 보지 못하고 사람의 손에 끌려 다메섹으로 들어가서
And Saul arose from the earth ; and when his eyes were opened , he saw no man : but they led him by the hand , and brought him into Damascus .
9. 사흘 동안을 보지 못하고 식음을 전폐하니라
And he was three days without sight , and neither did eat nor drink .
10. 그 때에 다메섹에 아나니아라 하는 제자가 있더니 주께서 환상 중에 불러 가라사대 아나니아야 하시거늘 대답하되 주여 내가 여기 있나이다 하니
And there was a certain disciple at Damascus , named Ananias ; and to him said the Lord in a vision , Ananias . And he said , Behold , I am here, Lord .
11. 주께서 가라사대 일어나 직가라 하는 거리로 가서 유다 집에서 다소 사람 사울이라 하는 자를 찾으라 저가 기도하는 중이다
And the Lord said unto him , Arise , and go into the street which is called Straight , and enquire in the house of Judas for one called Saul , of Tarsus : for , behold , he prayeth ,
12. 저가 아나니아라 하는 사람이 들어와서 자기에게 안수하여 다시 보게 하는 것을 보았느니라 하시거늘
And hath seen in a vision a man named Ananias coming in , and putting his hand on him , that he might receive his sight .
13. 아나니아가 대답하되 주여 이 사람에 대하여 내가 여러 사람에게 듣사온즉 그가 예루살렘에서 주의 성도에게 적지 않은 해를 끼쳤다 하더니
Then Ananias answered , Lord , I have heard by many of this man , how much evil he hath done to thy saints at Jerusalem :
14. 여기서도 주의 이름을 부르는 모든 자를 결박할 권세를 대제사장들에게 받았나이다 하거늘
And here he hath authority from the chief priests to bind all that call on thy name .
15. 주께서 가라사대 가라 이 사람은 내 이름을 이방인과 임금들과 이스라엘 자손들 앞에 전하기 위하여 택한 나의 그릇이라
But the Lord said unto him , Go thy way : for he is a chosen vessel unto me , to bear my name before the Gentiles , and kings , and the children of Israel :
16. 그가 내 이름을 위하여 해를 얼마나 받아야 할 것을 내가 그에게 보이리라 하시니
For I will shew him how great things he must suffer for my name’s sake .
17. 아나니아가 떠나 그 집에 들어가서 그에게 안수하여 가로되 형제 사울아 주 곧 네가 오는 길에서 나타나시던 예수께서 나를 보내어 너로 다시 보게 하시고 성령으로 충만하게 하신다 하니
And Ananias went his way , and entered into the house ; and putting his hands on him said , Brother Saul , the Lord , even Jesus , that appeared unto thee in the way as thou camest , hath sent me , that thou mightest receive thy sight , and be filled with the Holy Ghost .
18. 즉시 사울의 눈에서 비늘 같은 것이 벗어져 다시 보게 된지라 일어나 침례를 받고
And immediately there fell from his eyes as it had been scales : and he received sight forthwith , and arose , and was baptized .
19. 음식을 먹으매 강건하여지니라 사울이 다메섹에 있는 제자들과 함께 며칠 있을새
And when he had received meat , he was strengthened . Then was Saul certain days with the disciples which were at Damascus .
20. 즉시로 각 회당에서 예수의 하나님의 아들이심을 전파하니
And straightway he preached Christ in the synagogues , that he is the Son of God .
21. 듣는 사람이 다 놀라 말하되 이 사람이 예루살렘에서 이 이름 부르는 사람을 잔해하던 자가 아니냐 여기 온 것도 저희를 결박하여 대제사장들에게 끌어가고자 함이 아니냐 하더라
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 ?
22. 사울은 힘을 더 얻어 예수를 그리스도라 증명하여 다메섹에 사는 유대인들을 굴복시키니라
But Saul increased the more in strength , and confounded the Jews which dwelt at Damascus , proving that this is very Christ .
23. 여러 날이 지나매 유대인들이 사울 죽이기를 공모하더니
And after that many days were fulfilled , the Jews took counsel to kill him :
24. 그 계교가 사울에게 알려지니라 저희가 그를 죽이려고 밤낮으로 성문까지 지키거늘
But their laying await was known of Saul . And they watched the gates day and night to kill him .
25. 그의 제자들이 밤에 광주리에 사울을 담아 성에서 달아 내리니라
Then the disciples took him by night , and let him down by the wall in a basket .
26. 사울이 예루살렘에 가서 제자들을 사귀고자 하나 다 두려워하여 그의 제자 됨을 믿지 아니하니
And when Saul was come to Jerusalem , he assayed to join himself to the disciples : but they were all afraid of him , and believed not that he was a disciple .
27. 바나바가 데리고 사도들에게 가서 그가 길에서 어떻게 주를 본 것과 주께서 그에게 말씀하신 일과 다메섹에서 그가 어떻게 예수의 이름으로 담대히 말하던 것을 말하니라
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 .
28. 사울이 제자들과 함께 있어 예루살렘에 출입하며
And he was with them coming in and going out at Jerusalem .
29. 또 주 예수의 이름으로 담대히 말하고 헬라파 유대인들과 함께 말하며 변론하니 그 사람들이 죽이려고 힘쓰거늘
And he spake boldly in the name of the Lord Jesus , and disputed against the Grecians : but they went about to slay him .
30. 형제들이 알고 가이사랴로 데리고 내려가서 다소로 보내니라
Which when the brethren knew , they brought him down to Cæsarea , and sent him forth to Tarsus .
31. 그리하여 온 유대와 갈릴리와 사마리아 교회가 평안하여 든든히 서 가고 주를 경외함과 성령의 위로로 진행하여 수가 더 많아지니라
Then had the churches rest throughout all Judæa and Galilee and Samaria , and were edified ; and walking in the fear of the Lord , and in the comfort of the Holy Ghost , were multiplied .
32. 때에 베드로가 사방으로 두루 행하다가 룻다에 사는 성도들에게도 내려갔더니
And it came to pass , as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda .
33. 거기서 애니아라 하는 사람을 만나매 그가 중풍병으로 상 위에 누운지 팔 년이라
And there he found a certain man named Æneas , which had kept his bed eight years , and was sick of the palsy .
34. 베드로가 가로되 애니아야 예수 그리스도께서 너를 낫게 하시니 일어나 네 자리를 정돈하라 한대 곧 일어나니
And Peter said unto him , Æneas , Jesus Christ maketh thee whole : arise , and make thy bed . And he arose immediately .
35. 룻다와 사론에 사는 사람들이 다 그를 보고 주께로 돌아가니라
And all that dwelt at Lydda and Saron saw him , and turned to the Lord .
36. 욥바에 다비다라 하는 여제자가 있으니 그 이름을 번역하면 도르가라 선행과 구제하는 일이 심히 많더니
Now there was at Joppa a certain disciple named Tabitha , which by interpretation is called Dorcas : this woman was full of good works and almsdeeds which she did .
37. 그 때에 병들어 죽으매 시체를 씻어 다락에 뉘우니라
And it came to pass in those days , that she was sick , and died : whom when they had washed , they laid her in an upper chamber .
38. 룻다가 욥바에 가까운지라 제자들이 베드로가 거기 있음을 듣고 두 사람을 보내어 지체 말고 오라고 간청하니
And forasmuch as Lydda was nigh to Joppa , and the disciples had heard that Peter was there , they sent unto him two men , desiring him that he would not delay to come to them .
39. 베드로가 일어나 저희와 함께 가서 이르매 저희가 데리고 다락에 올라가니 모든 과부가 베드로의 곁에 서서 울며 도르가가 저희와 함께 있을 때에 지은 속옷과 겉옷을 다 내어 보이거늘
Then Peter arose and went with them . When he was come , they brought him into the upper chamber : and all the widows stood by him weeping , and shewing the coats and garments which Dorcas made , while she was with them .
40. 베드로가 사람을 다 내어 보내고 무릎을 꿇고 기도하고 돌이켜 시체를 향하여 가로되 다비다야 일어나라 하니 그가 눈을 떠 베드로를 보고 일어나 앉는지라
But Peter put them all forth , and kneeled down , and prayed ; and turning him to the body said , Tabitha , arise . And she opened her eyes : and when she saw Peter , she sat up .
41. 베드로가 손을 내밀어 일으키고 성도들과 과부들을 불러들여 그의 산 것을 보이니
And he gave her his hand , and lifted her up , and when he had called the saints and widows , presented her alive .
42. 온 욥바 사람이 알고 많이 주를 믿더라
And it was known throughout all Joppa ; and many believed in the Lord .
43. 베드로가 욥바에 여러 날 있어 시몬이라 하는 피장의 집에서 유하니라
And it came to pass , that he tarried many days in Joppa with one Simon a tanner .
■ 주석 보기
【행9:1 JFB】행9:1-25. Conversion of Saul, and Beginnings of His Ministry.
1. Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.—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" (행22:4); "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" (행26:10, 11). All this was before his present journey.
【행9:1 CWC】We explained in the last lesson the meaning of the "transition period" which continues to chapter 13. The first sentence in chapter 8 is more properly the concluding one of chapter 7, although it introduces the account of the persecution following in which Saul was the leader (8:1-3). With the account of this persecution cf. 히10:32-34, and for Saul's part in it. 행22:4, 19, 20; 24:10, 11 and parallel places.
"The blood of the martyrs is the seed of the church," as the results in verses 4-8 bear witness. Notice in this case that every one was a preacher, somewhat as in the later instances of the Waldenses and Huguenots. 요4:42 shows how the soil had been prepared in Samaria. Miracles were in order here because the New Testament had not come into existence, but in our day faith in the Word of God is substituted for them.
Simon, or "Simon Magus," was one of Satan's instruments to anticipate the coming of the gospel and counterfeit God's power (vv. 9-11). Cf. 살후2:9 for the multiplication of such persons towards the end of the age. His pretended faith deceives even Philip (v. 13).
Verses 14-17 have lead to error in two directions. Some teach therefrom that one may believe in Christ and yet not possess the Holy Spirit, and whose reception it is claimed is distinct from conversion. While others affirm that the laying on of hands as in the rites of confirmation and ordination, are needful to His reception. The correction of these things is found in the dispensational character of this part of the book. The Samaritans who had a controversy with the Jews (요4:19-24), had to be identified with those in Jerusalem, after their conversion, hence the gift of the Holy Spirit was withheld in their case till Jerusalem sent the apostles to them.
To quote Gaebelein, Peter uses the "keys" here as with the Jews on the day of Pentecost and the Gentiles later in the case of Cornelius (Acts 10). Nowhere in the New Testament is it taught that the believer on Christ should seek the gift of the Holy Spirit afterward, nor that He is to be received only by the laying on of hands. The believer may be "filled with the Spirit" many times, but the Spirit comes to dwell in him once and forever.
"Simony" is the name given to the offence of the imposter recorded in 18-24, and it stands for any attempt to make merchandise of the gifts of God. In so far as Christian Science, claiming to be a divine religion, seeks pay for its healing benefits, it is guilty of this sin.
The remainder of the chapter is quite plain. As a soul-winner all must be impressed with Philip's obedience (vv. 26, 27), tact and intelligence (vv. 30-35) and success (v. 38), but the explanation is that he was "full of the Holy Ghost," 행6:3. Verse 37 is omitted in the Revised Version as not belonging to the text. It states a great and important truth, but it anticipates the later teaching of Christianity which was given Paul to reveal (행9:20; 갈1:12). The catching away of Phillip (v. 39), suggests 살전4:17, and is a kind of type of that which will occur when the Church as a whole has finished her labors here, and will be translated to "meet the Lord in the air."
We include the conversion of Saul in this lesson, as the opening of chapter 9 leads us back to that of chapter 8, showing the intervening narrative as a parenthesis. With the exception of the descent of the Holy Spirit, the conversion of Saul is the most important event in the book. For something of his early history see 행22:3, 28; 23:6; 갈1:13, 14; 빌3:5, 6. What happened on the way to Damascus was unique (vv. z-7), and will not be repeated till 슥12:10 is fulfilled at the end of this age. It is related twice again, and with more detail, in chapters 22:5-16, 24:12-18. The "light out of heaven" (9:3) was doubtless the Glory of the Lord, but later on it is the Lord Himself Who appears unto Saul. For proof of this cf. verse 5 with verses 17 and 2y of the same chapter, al아26:16, 고전9:1 and 15:8, 9.
Note the identification of the Lord and His people, the Head and the members of the body in the words, "Why persecutest thou Me"? Note the correspondence in the two visions to Saul and to Ananias (vv. 6, 10-16), which establishes the actuality of the occurrence. Note the particularities of God's knowledge of man, -- the name of Ananias, the city, the street, the house in which he dwelt, the name of Saul, his birthplace, his present occupation! How real and startling it all is! And Ananias is an ordinary disciple, not an apostle, to whom the great commission is accorded (갈1:1). Note the first indication of what Paul's mission is to be (v. 15). Note that he was first filled with the Spirit and afterward baptized (vv. 17, 18), which was different from 행2:38; 8:16 and 10:44. "Evidently had there been uniformity in all these cases it would have resulted in the belief that to receive the Spirit, the same method always must be followed, which has to be avoided. It is to be remembered that these cases were all unique as taking place in the Jewish and the transition stages, while the present method of receiving the Spirit is revealed in 엡1:13." -- Gaebelein.
We pass over the remainder of this story except to notice verse 23. The many days doubtless included the journey to Arabia and back spoken of in 갈1:17, and which will be treated when that epistle is reached.
【행9:1 MHCC】So ill informed was Saul, that he thought he ought to do all he could against the name of Christ, and that he did God service thereby; he seemed to breathe in this as in his element. Let us not 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. It is a signal token of Divine favour, if God, by the inward working of his grace, or the outward events of his providence, stops us from prosecuting or executing sinful purposes. Saul saw that Just One, ch. 22:14; 26:13. How near to us is the unseen world! It is but for God to draw aside the veil, and objects are presented to the view, compared with which, whatever is most admired on earth is mean and contemptible. Saul submitted without reserve, desirous to know what the Lord Jesus would have him to do. Christ's discoveries of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves. For three days Saul took no food, and it pleased God to leave him for that time without relief. His sins were now set in order before him; he was in the dark concerning his own spiritual state, and wounded in spirit for sin. When a sinner is brought to a proper sense of his own state and conduct, he will cast himself wholly on the mercy of the Saviour, asking what he would have him to do. God will direct the humbled sinner, and though he does not often bring transgressors to joy and peace in believing, without sorrows and distress of conscience, under which the soul is deeply engaged as to eternal things, yet happy are those who sow in tears, for they shall reap in joy.
【행9:2 JFB】2. desired … letters—of authorization.
to Damascus—the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.
that if he found any of this way, whether men or women—Thrice are women specified as objects of his cruelty, as an aggravated feature of it (행8:3; 22:4; and here).
【행9:3 JFB】3. he came near Damascus—so 행22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest.
suddenly—At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (행22:6), and in the other, "at midday" (행26:13), when there could be no deception.
there shined round about him a light from heaven—"a great light (he himself says) above the brightness of the sun," then shining in its full strength.
【행9:4 JFB】4-6. he fell to the earth—and his companions with him (행26:14), who "saw the light" (행22:9).
and heard a voice saying unto him—"in the Hebrew tongue" (행26:14).
Saul, Saul—a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.
why persecutest thou me?—No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See 마25:45, and that whole judgment scene).
【행9:5 JFB】5. Who art thou, Lord?—"Jesus knew Saul ere Saul knew Jesus" [Bengel]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (행9:17; 22:14), by Barnabas (행9:27), and by himself (행26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (고전9:1; 15:8), which can refer only to this scene.
I am Jesus whom thou persecutest—The "I" and "thou" here are touchingly emphatic in the original; while the term "Jesus" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down—"the Nazarene," as it is in 행22:8—was now speaking to him from the skies, "crowned with glory and honor" (see 행26:9).
It is hard for thee to kick against the pricks—The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.
【행9:6 JFB】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 행9:5]; but they occur in 행26:14 and 행22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on 행2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on 갈1:15, 16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on 행9:9).
Arise, and go into the city, and it shall be told thee, &c.—See on 행8:26-28.
【행9:7 JFB】7. the men … stood speechless—This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (행26:14), they arose of their own accord while Saul yet lay prostrate.
hearing a—rather "the"
voice—Paul himself says, "they heard not the voice of Him that spake to me" (행22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (요12:28, 29)—so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.
【행9:8 JFB】8. Saul arose … and when his eyes were opened, he saw no man—after beholding the Lord, since he "could not see for the glory of that light" (행22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [Bengel].
【행9:9 JFB】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 갈1:15, 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?
【행9:10 JFB】10-16. a certain disciple … named Ananias—See on 행22:12.
to him said the Lord—that is, Jesus. (See 행9:13, 14, 17).
【행9:10 MHCC】A good work was begun in Saul, when he was brought to Christ's feet with those words, Lord, what wilt thou have me to do? And never did Christ leave any who were brought to that. Behold, the proud Pharisee, the unmerciful oppressor, the daring blasphemer, prayeth! And thus it is even now, and with the proud infidel, or the abandoned sinner. What happy tidings are these to all who understand the nature and power of prayer, of such prayer as the humbled sinner presents for the blessings of free salvation! Now he began to pray after another manner than he had done; before, he said his prayers, now, he prayed them. Regenerating grace sets people on praying; you may as well find a living man without breath, as a living Christian without prayer. Yet even eminent disciples, like Ananias, sometimes stagger at the commands of the Lord. But it is the Lord's glory to surpass our scanty expectations, and show that those are vessels of his mercy whom we are apt to consider as objects of his vengeance. The teaching of the Holy Spirit takes away the scales of ignorance and pride from the understanding; then the sinner becomes a new creature, and endeavours to recommend the anointed Saviour, the Son of God, to his former companions.
【행9:11 JFB】11. go into the street … called Straight—There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [Maundrell].
and inquire in the house of Judas for one called Saul of Tarsus—There is something touching in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the northeast coast of the Mediterranean. It was situated on the river Cydnus, was a "large and populous city" (says Xenophon, and see 행21:39), and under the Romans had the privilege of self-government.
behold, he prayeth—"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.
【행9:12 JFB】12. And hath seen in a vision a man named Ananias, &c.—Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.
【행9:13 JFB】13. Ananias answered, Lord, I have heard by many of this man, &c.—"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [Olshausen].
how much evil he hath done to thy saints—"Thy saints," says Ananias to Christ; therefore Christ is God [Bengel]. So, in 행9:14, Ananias describes the disciples as "those that called on Christ's name." See on 행7:59, 60; and compare 고전1:2.
【행9:14 JFB】14. here he hath authority, &c.—so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.
【행9:15 JFB】15. Go thy way—Do as thou art bidden, without gainsaying.
he is a chosen vessel—a word often used by Paul in illustrating God's sovereignty in election (롬9:21-23; 고후4:7; 딤후2:20, 21 [Alford]. Compare Z전3:2).
【행9:16 JFB】16. I will show him—(See 행20:23, 24; 21:11).
how great things he must suffer for my name—that is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege.
【행9:17 JFB】17-19. Ananias went his way, and putting his hands on him, said, Brother Saul—How beautifully childlike is the obedience of Ananias to "the heavenly vision!"
the Lord, even Jesus—This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also.
who appeared unto thee in the way—This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.
and be filled with the Holy Ghost—which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]—for Cornelius and his company received it before theirs (행10:44-48)—but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.
【행9:18 JFB】18. there fell from his eyes as it were scales—"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [Webster and Wilkinson]. And the medical precision of Luke's language here is to be noted.
was baptized—as directed by Ananias (행22:16).
【행9:19 JFB】19. when he had received meat, he was strengthened—for the exhaustion occasioned by his three days' fast would not be the less real, though unfelt during his struggles. (See on 마4:2).
Then was Saul certain days with the disciples at Damascus—making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expressly disavows (갈1:12, 16).
【행9:20 JFB】20-22. preached Christ … that he is the Son of God—rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so 행9:21, "all that call on this name," that is, Jesus; and 행9:22, "proving that this Jesus is very Christ").
【행9:23 JFB】23. And after many days were fulfilled, the Jews took counsel to kill him—Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in갈1:17, 18we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on 갈1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, 행22:16, 17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.
【행9:23 MHCC】When we enter into the way of God, we must look for trials; but the Lord knows how to deliver the godly, and will, with the temptation, also make a way to escape. Though Saul's conversion was and is a proof of the truth of Christianity, yet it could not, of itself, convert one soul at enmity with the truth; for nothing can produce true faith, but that power which new-creates the heart. Believers are apt to be too suspicious of those against whom they have prejudices. The world is full of deceit, and it is necessary to be cautious, but we must exercise charity, 고전13:5. The Lord will clear up the characters of true believers; and he will bring them to his people, and often gives them opportunities of bearing testimony to his truth, before those who once witnessed their hatred to it. Christ now appeared to Saul, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles: see ch. 22:21. Christ's witnesses cannot be slain till they have finished their testimony. The persecutions were stayed. The professors of the gospel walked uprightly, and enjoyed much comfort from the Holy Ghost, in the hope and peace of the gospel, and others were won over to them. They lived upon the comfort of the Holy Ghost, not only in the days of trouble and affliction, but in days of rest and prosperity. Those are most likely to walk cheerfully, who walk circumspectly.
【행9:24 JFB】24, 25. they watched the gates night and day to kill him—The full extent of his danger appears only from his own account (고후11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.
【행9:25 JFB】25. Then the disciples … by night let him down—"through a window" (고후11:33).
by the wall—Such overhanging windows in the walls of Eastern cities were common, and are to be seen in Damascus to this day.
【행9:26 JFB】행9:26-31. Saul's First Visit to Jerusalem after His Conversion.
26. And when Saul was come to Jerusalem—"three years after" his conversion, and particularly "to see Peter" (갈1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles."
he assayed to join himself to the disciples—simply as one of them, leaving his apostolic commission to manifest itself.
they were all afraid of him, &c.—knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.
【행9:27 JFB】27. But Barnabas … brought him to the apostles—that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (갈1:18, 19). Probably none of the other apostles were there at the time (행4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [Howson]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (행11:24), and with the name "son of consolation," given him by the apostles (행4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.
how he had seen the Lord … and he—the Lord.
had spoken to him—that is, how he had received his commission direct from the Lord Himself.
【행9:28 JFB】28, 29. And he was with them, coming in and going out at Jerusalem—for fifteen days, lodging with Peter (갈1:18).
【행9:29 JFB】29. disputed against the Grecians—(See on 행6:1); addressing himself specially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fiercest.
they went about to slay him—Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.
【행9:30 JFB】30. they brought him down to Cæsarea—on the coast (see on 행8:40); 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 행22:17-21).
and sent him forth to Tarsus—In 갈1:21 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, travelled 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 행11:25). 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 행23:16, &c.; 롬16:7, 11, 21 [Howson].
【행9:31 JFB】행9:31. Flourishing State of the Church in Palestine at This Time.
31. Then had all the churches rest—rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.].
throughout all Judea, and Galilee, and Samaria—This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.
【행9:32 JFB】행9:32-43. Peter Heals Eneas at Lydda and Raises Tabitha to Life at Joppa.
The historian now returns to Peter, in order to introduce the all-important narrative of Cornelius (행10:1-48). The occurrences here related probably took place during Saul's sojourn in Arabia.
32-35. as Peter passed throughout all quarters—not now fleeing from persecution, but peacefully visiting the churches.
to the saints which dwelt at Lydda—about five miles east of Joppa.
【행9:32 MHCC】Christians are saints, or holy people; not only the eminent ones, as Saint Peter and Saint Paul, but every sincere professor of the faith of Christ. Christ chose patients whose diseases were incurable in the course of nature, to show how desperate was the case of fallen mankind. When we were wholly without strength, as this poor man, he sent his word to heal us. Peter does not pretend to heal by any power of his own, but directs Eneas to look up to Christ for help. Let none say, that because it is Christ, who, by the power of his grace, works all our works in us, therefore we have no work, no duty to do; for though Jesus Christ makes thee whole, yet thou must arise, and use the power he gives thee.
【행9:34 JFB】34. And Peter said unto him, Eneas, Jesus Christ maketh thee whole—(See on 행3:6).
make thy bed—(See on 요5:8).
【행9:35 JFB】35. all that dwelt at Lydda and Saron—(or "Sharon," a rich vale between Joppa and Cæsarea).
saw him, and turned to the Lord—that is, there was a general conversion in consequence.
【행9:36 JFB】36-39. at Joppa—the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.
Tabitha … Dorcas—the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her—how well her character answered to her name.
full of good works and alms-deeds—eminent for the activities and generosities of the Christian character.
【행9:36 MHCC】Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker. Christians who have not property to give in charity, may yet be able to do acts of charity, working with their hands, or walking with their feet, for the good of others. Those are certainly best praised whose own works praise them, whether the words of others do so or not. But such are ungrateful indeed, who have kindness shown them, and will not acknowledge it, by showing the kindness that is done them. While we live upon the fulness of Christ for our whole salvation, we should desire to be full of good works, for the honour of his name, and for the benefit of his saints. Such characters as Dorcas are useful where they dwell, as showing the excellency of the word of truth by their lives. How mean then the cares of the numerous females who seek no distinction but outward decoration, and who waste their lives in the trifling pursuits of dress and vanity! Power went along with the word, and Dorcas came to life. Thus in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind. Here we see that the Lord can make up every loss; that he overrules every event for the good of those who trust in him, and for the glory of his name.
【행9:37 JFB】37. when they had washed—according to the custom of civilized nations towards the dead.
in an—rather, "the"
upper chamber—(compare 왕상17:19).
【행9:38 JFB】38. the disciples sent unto Peter—showing that the disciples generally did not possess miraculous gifts [Bengel].
【행9:39 JFB】39. all the widows—whom she had clad or fed.
stood by him weeping, and showing the coats and garments which Dorcas had made—that is, (as the tense implies), showing these as specimens only of what she was in the habit of making.
【행9:40 JFB】40-43. Peter put them all forth, and kneeled down—the one in imitation of his Master's way (Lu 8:54; and compare 왕하4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle.
opened her eyes, and when she saw Peter, she sat up—The graphic minuteness of detail here imparts to the narrative an air of charming reality.
【행9:41 JFB】41. he gave her his hand, and lifted her up—as his Lord had done to his own mother-in-law (막1:31).
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