Exegetical and Hermeneutical Commentary of Acts 9:20
And straightway he preached Christ in the synagogues, that he is the Son of God.
20. And straightway he preached Christ [proclaimed Jesus] in the synagogues, that he is the Son of God ] The best MSS. read Jesus in this verse, and this naturally is correct. The preaching which was to be to the Jews a stumbling-block was that Jesus of Nazareth was the Christ, their long-expected Messiah.
He went, as was Christ’s custom also, into the synagogues as the most likely places where to find an audience who would listen to his proclamation. His letters to the synagogues ( Act 9:2) were not delivered, but he came as the herald of one of higher authority than the chief priests. For St Paul’s constant practice of teaching in the Jewish synagogues, see Act 13:5, Act 14:1, Act 17:1; Act 17:10, Act 18:4; Act 18:19, Act 19:8.
Fuente: The Cambridge Bible for Schools and Colleges
And straightway – Immediately. It was an evidence of the genuineness of his conversion that he was willing at once to avow himself to be the friend of the Lord Jesus.
He preached Christ – He proclaimed that Jesus was the Christ. See Act 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. The reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was whether Jesus was the Christ, and was therefore the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues anyone had a right to speak who was invited by the officiating minister. See Act 13:15.
That he is the Son of God – That he is the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Preached Christ in the synagogues] Instead of , Christ, , Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, AEthiopic, Armenian, Slavonic, and Vulgate.
The great question to be determined, for the conviction of the Jews, was that JESUS was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading.
The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He preahced Christ in the synagogues; the apostles spake unto the Jews first, either that they might convert them, or at least take away all excuse from them.
That he is the Son of God; which doubtless he spake largely unto, though it be not here expressed; but he had an abundance in his heart, having tasted the power of the grace of God in Christ, and out of his heart his mouth spake.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20-22. preached Christ . . . that heis the Son of Godrather, “preached Jesus,” accordingto all the most ancient manuscripts and versions of the New Testament(so Ac 9:21, “all thatcall on this name,” that is, Jesus; and Ac9:22, “proving that this Jesus is very Christ“).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And straightway he preached Christ in the synagogues,…. The Syriac version adds, “of the Jews”; that is, which were in Damascus, Ac 9:2 from whence it appears, that he was immediately, as soon as converted, qualified for the work of preaching the Gospel: nor did he confer with flesh and blood, or stand disputing and debating with himself and carnal reason, what was best for him to do; but as soon as he knew Christ himself, he preached him to others, and whom he always made the subject of his ministry; and particularly,
that he is the Son of God; the only begotten of the Father, the eternal Son of God, truly and properly God, of the same nature and essence with God his Father, and equal to him. His design was to assert and maintain the dignity of his person, which is the foundation of his office, as Mediator, and of all the wonderful things he performed: had he meant no more than that he was the Messiah, the sense would only be, that he preached that Christ was the Christ; but the meaning is, that he preached that Jesus of Nazareth, the true Messiah, was not a mere man, but a divine person, even the Son of God: he set out in his ministry, with the principal and most fundamental article of the Christian religion, that which Christ asserted, and for which he suffered, and which all the apostles, and first Christians believed. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read “Jesus”, instead of “Christ”.
Fuente: John Gill’s Exposition of the Entire Bible
He proclaimed Jesus ( ). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus.
That he is the Son of God ( ). This is Paul’s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (Joh 1:34) and of Nathanael (Joh 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (Joh 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.
Fuente: Robertson’s Word Pictures in the New Testament
Christ. The correct reading is Jesus, the individual or personal name of the Lord. Christ was not yet current as his personal name. Paul ‘s object was to establish the identity of Jesus the Nazarene with the Messiah.
Fuente: Vincent’s Word Studies in the New Testament
Saul Preached in Damascus, Forthwith V. 20-25
1) “And straightaway,” (kai eutheos) “And suddenly, immediately, straightway, or forthwith,” meaning at once, without delay. He did immediately, obediently what the Lord called him to do, giving himself “wholly,” completely to the ministry, Joh 2:5; 1Ti 4:15.
2) “He preached Christ in the synagogues,” (en tais sunagogais ekerussen ton lesoun) “He proclaimed (or heralded) the story of Jesus in the synagogues of Damascus,” that He was the Savior, his Savior, the Son of God, Act 9:22; 1Ti 3:16; Gal 4:5; Act 26:19-20.
3) “That He is the Son of God, (hoti houtos estin ho huios tou theou) “That this one (this Jesus is) or exists as the Son of God.” He preached of the resurrected, living, ascended Son of God, Act 17:3; Act 17:18; Act 17:30-31. This was the very thing for which he had consented to the death of Stephen, a few days earlier. Yes, he preached that God “sent forth His Son,” Gal 4:4-5, and the redeemer of men, 2Co 5:17-21. This was Paul’s
a) Synagogue message Act 9:20-22.
b) Philippian jail message Act 16:30-31.
c) Mars Hill message Act 17:1-34.
d) Roman message Rom 1:14-16.
e) King Agrippa message Act 26:1-32.
f) Benediction message to Timothy 2Ti 4:1-16.
It should be our witness, our message today, Luk 19:10; Joh 20:21; Act 1:8; Act 4:12; Rom 10:8-13.
Fuente: Garner-Howes Baptist Commentary
20. Luke declareth now how fruitful Paul’s conversion was, to wit, that he came abroad by and by, (600) and did not only profess that he was a disciple of Christ, but did also set himself against (601) the fury and hatred of the enemies, by defending the gospel stoutly. Therefore, he who of late ran headlong against Christ with furious force, doth now not only submit himself meekly unto his will and pleasure but like a stout standard-bearer fighteth even unto the utmost danger to maintain his glory. Certain it is that he was not so quickly framed by Ananias’ industry, (602) but that so soon as he had learned the first principles by man’s mouth, he was extolled by God unto higher things afterward. He comprehendeth the sum of his preaching briefly, when he saith that Christ was the Son of God. In the same sense, he saith shortly after that he saw Christ. And understand thus much, that when Paul intreated out of the law and the prophets of the true office of the Messiah, he taught also that all whatsoever was promised of, and was to be hoped for, at the hands of the Messiah, was revealed and given in Christ. For the words signify thus much, when he saith that he preached that Christ is the Son of God. That was undoubtedly a principle amongst the Jews, that there should a Redeemer come from God, who should restore all things to a happy estate. Paul teacheth that Jesus of Nazareth is he, which he cannot do, unless he shake off those gross errors which he had conceived of the earthly kingdom of the Messiah. Certain it is that Paul declared how Christ was promised in the law, and to what end; but because all tended to this end, that he might prove that the son of Mary was he of whom the law and the prophets bare witness, therefore Luke is content with this one word only.
(600) “ Statim prodient in publicum,” immediately appeared in public.
(601) “ Se… objecerit,” exposed himself to.
(602) “ Opera Ananiae formatum,” formed or trained by the agency of Ananias.
Fuente: Calvin’s Complete Commentary
(20) And straightway he preached Christ in the synagogues.The straightway as interpreted by the inference drawn in the previous Note, must be taken to refer to the Apostles first public appearance in the synagogues of Damascus after his return from Arabia. The tense of the verb implies that the work was continued for some length of time. What he had to proclaim was, first, that the Christ was actually and verily the Son of God no less than the Son of David; and, secondly, that Jesus of Nazareth had been shown to be the Christ. The better MSS., however, give the reading, preached Jesus. The line of reasoning we may assume to have been identical with that of Act. 13:16-41. It is not without interest to remember here also that the Samaritans had a synagogue of their own at Damascus, and that he may thus have preached to them, so following in the footprints of Philip and taking his first step in the great work of breaking down the barriers that divided Israel from the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Straightway Saul is prompt to appear forthwith in public, both to testify what Jesus had done for him, and to demonstrate that he boasts rather than blushes at the change he had made.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And at once in the synagogues he proclaimed Jesus, that he is the Son of God.’
Saul immediately went to the synagogues one by one and proclaimed Jesus as the Son of God. The plural for synagogues suggests that minimally this took a period of weeks. He began a carefully planned tour of the synagogues on the Sabbaths that followed. Outside Acts ‘Son of God’ or its equivalent is a title he regularly uses of Jesus (1Th 1:10; Gal 1:16; Gal 2:20; Gal 4:4; Gal 4:6; Rom 1:3-4; Rom 1:9; Rom 5:10; Rom 8:3; Rom 8:29; Rom 8:32 ; 1Co 1:9; 1Co 15:28; 2Co 1:19; Eph 4:13; etc.). Gal 1:16 suggests that the fact was vividly brought home to him by his experience on the Damascus Road. It was closely related to the idea of the Messiah (Psa 2:7; Psa 89:26; Mat 16:16; Mat 26:63; Mar 14:61), and the glory revealed to him there might well have brought home to him that Jesus was more than only the Messiah, something of which the Apostles must have been already aware, even though they had not yet worked out the detail (compare also Stephen’s vision). He was the glorious Messiah, connected so closely with God that it gave new meaning to the term ‘Son of God’, as Stephen had previously recognised. He was putting into words what Stephen saw.
It is important to recognise that the historical Jesus is central to his proclamation (Act 9:27; Act 17:7; Act 17:18; Act 19:13; Act 20:21; Act 28:23; Act 28:31). He does not just think in terms of some mystical figure. And while in Acts he does not elsewhere use the term Son of God (but see Act 13:33), Saul does consistently argue for Jesus’ Messiahship and constantly stresses that he is the only source of salvation (Act 13:23; Act 16:31; Act 17:3; Act 18:5; Act 19:4; Act 26:18).
We have to smile when we consider his first entry into the synagogue. Here was the High Priest’s official representative, bearing the High Priest’s authority, and as he walked in he would be led to the special seats at the front. All would know why he was there. And then during the course of the gathering he would be asked to speak by the ruler of the synagogue, possibly even to read the Scriptures. And then he looked around at the gathered and expectant people – and began to proclaim that Jesus is the Son of God.
Fuente: Commentary Series on the Bible by Peter Pett
Saul’s Ministry in Damascus (9:20-25).
With his usual enthusiasm Saul could not wait to get to grips with those who had once been his supporters, and it was not long before he was in the synagogues proclaiming the Good News which had so profoundly affected him. Thus began a ministry in the synagogues that amazed all as they recognised that this Jewish teacher who was proclaiming Christ was the same one who had persecuted the Christians in Jerusalem and had come to Damascus for the same purpose as the official representative of the High Priest. His ministry continued for some time although seemingly interrupted for a while by a visit to Arabia of unknown duration (Gal 1:17), possibly because of the feelings that he sensed were arising, or possibly because he felt in need of rest and thought (he had had a very busy period in his life) and to get back to the roots of his religion (Mount Sinai was seen as being in ‘Arabia’ (Gal 4:25). He then returned to Damascus and continued his ministry until at length such feelings were aroused that he had to escape in order to avoid martyrdom.
We cannot but recognise the irony of the situation. When Stephen saw the heavens opened and cried out concerning what he saw of the Lord Jesus, he was hauled off and stoned, and a severe young man watched over the coats and consented to his death. Now that same young man was declaring how he had seen the heavens opened, and what he had seen of the exalted Lord Jesus. No wonder that they were intending to martyr him too.
The description of Saul’s ministry in Damascus is a part of Luke’s ongoing description of the spread of the Good News since Pentecost. Saul’s conversion is ‘the incident’ and this ministry is the consequence (see introduction to chapter 2). It also represents one of the two ministries of Saul which come between Philip’s and Peter’s (see introduction to chapter 8). It is an essential and important part of the narrative.
Fuente: Commentary Series on the Bible by Peter Pett
Saul’s Early Ministry in Damascus In Act 9:20-25 we have the account of Paul’s early ministry as he began to preach the Gospel of Jesus Christ in Damascus.
Act 9:20 Comments – The message that Jesus Christ is the Son of God is the foundational message of the Christian faith. The Gospel of John builds its theme around this foundational truth.
Fuente: Everett’s Study Notes on the Holy Scriptures
Saul preaches Christ:
v. 20. And straightway he preached Christ in the synagogues that He is the Son of God.
v. 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?
v. 22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. Saul had, by the Word of the Lord through Ananias and probably also by direct command of God, received his commission as preacher and missionary. And he lost no time in entering upon his duties. Quickly, as soon as possible, he preached in the synagogues, heralding the message, proclaiming Jesus that He is the Son of God. He proved to the assembled Jews that the same Jesus that had been put to death by them could be none else than the promised Messiah, the very Son of God, concerning whom Psa 2:7 spoke. That is the great message of the New Testament, the sum and substance of all preaching of the person and office of the Savior. The result was that all those that heard Saul speak were stupefied with astonishment, which they voiced in the excited inquiry: Is not this the man that destroyed, laid waste, in Jerusalem those that called upon this name, and has come here for the purpose of leading them bound to the high priests? The mission of Saul had become known among the Jews, probably through his companions or by message from Jerusalem, and his former hatred had been a matter of general knowledge. His complete change, therefore, was altogether inexplicable to his former companions. Meanwhile Saul was growing in spiritual and religious strength day by day, in his understanding of Scriptures and of their great central theme, and in his power to apply the import of the wonderful news to the situation before him. Whenever he had the opportunity, he argued his inexhaustible topic and confounded the Jews, literally, poured them together, mired them up, making it impossible for them to stand up before his mighty exposition and demonstration that this man Jesus is the Christ. This truth he proved by demonstrating the agreement between the Messianic predictions and the historical facts in the life of Jesus, and he testified to it from the soundness and firmness of his conviction. The power of the Holy Spirit in his message, added to his confidence and joyfulness, could not fail to make a deep impression, even as it does to this day.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 9:20. He preached Christ, &c. He preached in the synagogues, maintaining that Jesus is the Son of God. So the Vulgate, and several manuscripts. The Jews knew that Christ, or the Messiah, is the Son of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
And straightway he preached Christ in the synagogues, that he is the Son of God. (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? (22) But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. (23) And after that many days were fulfilled, the Jews took counsel to kill him: (24) But their laying await was known of Saul. And they watched the gates day and night to kill him. (25) Then the disciples took him by night, and let him down by the wall in a basket. (26) And when Saul was come to Jerusalem, he attempted to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. (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. (28) And he was with them coming in and going out at Jerusalem. (29) And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. (30) Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. (31) Then had the churches rest throughout all Judea 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.
I beg the Reader to observe, (for it is highly important to be observed,) how immediately Saul preached Christ, and in that preaching, proclaimed his Godhead. Well he might indeed, having been both converted and ordained by the Lord himself, without human instruments, and without human forms. And so he tells us: I certify to you, (said he,) brethren, that the Gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ, Gal 1:11-12 . So, then, if Saul was never taught it by man, and yet was taught it by Jesus Christ, can any form of words more decidedly speak Saul’s sentiments, that he considered Christ God? Reader! do not overlook these precious things, for they are; at all times precious, and never more so, than in the present Christ-despising generation! You see how Saul confounded the Jews which were at Damascus, in proving the Godhead of Christ. And all faithful ministers of the present hour confound the various heresies of the present day, in proving Christ the same way.
We are told that all that heard him were amazed. Yes! all the unbelieving Jews were amazed, as unbelievers now are astonished and remain silent, overawed by the demonstration of the Spirit and power, whensoever Christ is fully preached and glorified. But, true believers in Christ then, as true believers in Christ now, from the same grace in their own hearts, could not but be sensible by what sovereign power the whole is induced, and learn to glorify God in his mercy, Gal 1:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
20 And straightway he preached Christ in the synagogues, that he is the Son of God.
Ver. 20. And straightway he preached ] He conferred not with flesh and blood, Gal 1:16 , but fell presently to work, and followed it close, as afraid to be taken with his task undone. Chrysostom saith of Paul, that he was insatiabilis Dei cultor, an insatiable server of God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] The alteration to has probably, as Meyer suggests, been made from doctrinal considerations, to fix on the theological sense, that Christ is the Son of God instead of that which it now bears, that Jesus is the Son of God , i.e. that Jesus of Nazareth as a matter of fact , is the Son of God, i.e. the Messiah expected under that appellation. Be this as it may, the following ( Act 9:21 ) is decisive for the reading , and Act 9:22 still more so.
Fuente: Henry Alford’s Greek Testament
Act 9:20 . publicly in the Jewish Assemblies: (Chrys.). : only here in Acts. As the preaching was in the synagogue the term would be used in its Messianic sense ( cf. Joh 1:49 ), according to the early Messianic interpretation of Psa 2:7 ; cf. Act 13:33 and St. Paul’s reference to the Psalm in another address to Jews, in the Pisidian Antioch. For the use of the term as applied to the Messiah by the Jews see further Book of Enoch , cv., 2, and Dr. Charles’ note.
Fuente: The Expositors Greek Testament by Robertson
straightway. Greek. eutheos, as in Act 9:18.
preached. Greek. kerusso. App-121.
Christ. The texts read “Jesus”.
He = This One.
the Son of God. . App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
20. ] The alteration to has probably, as Meyer suggests, been made from doctrinal considerations, to fix on the theological sense,-that Christ is the Son of God-instead of that which it now bears,-that Jesus is the Son of God, i.e. that Jesus of Nazareth as a matter of fact, is the Son of God, i.e. the Messiah expected under that appellation. Be this as it may, the following (Act 9:21) is decisive for the reading , and Act 9:22 still more so.
Fuente: The Greek Testament
Act 9:20. , straightway) Some after conversion are as rivers, immediately from the source (head), broad and deep: others after a longer course. Saul, becoming immediately an apostle, had made as much progress in three days, as others do not make in many years. [By the most thorough humiliation which had preceded, he was fortified beforehand against the danger that otherwise threatens neophytes or novices (1Ti 3:6).-V. g.]
Fuente: Gnomon of the New Testament
Act 9:20-22
PAULS PREACHING AT DAMASCUS
Act 9:20-22
20 And straightway in the synagogues-The certain days were very profitable days. Saul who is now converted; he visited without delay the synagogues and proclaimed Jesus, that he is the Son of God. The preaching of Jesus to the Jews was a stumbling block; nevertheless, Saul now boldly went into the synagogues and where he could have opportunity told the people that Jesus of Nazareth who had been crucified, buried, and raised from the dead was the Messiah of the Old Testament scriptures. Strange indeed that he who had gone to Damascus to punish those who believed in Christ is now proclaiming him from the synagogues. Henceforth, Saul is ready to stand on this platform: Jesus is the Christ, the Son of God.
21 And all that heard him were amazed,-Those who heard Saul were amazed; that is, they continued to sense in themselves astonishment at this violent reversal in Saul the persecutor; they were not so much astonished at what he preached as they were at the sudden turn that had taken place in the preacher. They began to inquire: Is not this he that in Jerusalem made havoc of them that called on this name? Sauls fame as a leader in persecution had even reached Damascus. He made havoc of them who believed on Jesus. Made havoc is from the Greek northesas, which means to lay waste; hence Saul laid waste the church in Jerusalem by his persecution. He had even gone to Damascus with this intent, that if he found disciples of Christ he would bind them and bring them before the chief priests. All knew why Saul had come to Damascus, and all now knew that he preached Jesus as the Son of God. Some think that Saul, when he left Jerusalem to go to Damascus, had instructed the rulers of the synagogue or the Sanhedrin had instructed the synagogue to receive Saul as the agent of persecution; but now they are greatly astonished that instead of waging his persecution he proclaims the divinity and Messiahship of Jesus.
22 But Saul increased the more in strength,-Sauls conversion would necessarily excite opposition to those who had not accepted Christ; Saul necessarily had to give his reasons for the change, and his reasons for believing that Jesus was the Christ, the Son of God. Opposition would increase against him, and Saul would necessarily have to increase the more in strength until he was able to demonstrate without any doubt that Jesus was the Christ. He was strengthened for this great task. (Rom 4:22; Php 4:13; 1Ti 1:12; 2Ti 2:1 2Ti 4:17.) Proving is from the Greek sunbibazon, and means that Saul put things side by side, and so making a comparison and forming a conclusion that Jesus was the Christ. Saul not only grew in Christian life, but he also grew as a preacher of the gospel. He not only proved that Jesus is the Christ, but he confounded the Jews, which means that they were poured together, commingled.
Fuente: Old and New Testaments Restoration Commentary
that he is the Son of God
Cf. Act 2:36. Peter, while maintaining the deity of Jesus–“God hath made that same Jesus, whom ye have crucified, both Lord and Christ”–gives especial 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 Act 2:25-30 Paul’s that they had crucified the Lord of glory 1Co 2:8. In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah.; Isa 7:14; Isa 9:6; Isa 9:7 but that Jesus, the crucified Nazarene, was the Christ and therefore God the Son.
Fuente: Scofield Reference Bible Notes
straightway: Act 9:27, Act 9:28, Gal 1:23, Gal 1:24
that: Act 8:37, Psa 2:7, Psa 2:12, Mat 26:63-66, Mat 27:43, Mat 27:54, Joh 1:49, Joh 19:7, Joh 20:28, Joh 20:31, Rom 1:4, Gal 2:20, 1Jo 4:14, 1Jo 4:15, Rev 2:18
Reciprocal: Pro 16:7 – he Isa 29:24 – also Mat 4:23 – teaching Mat 16:16 – Thou Mar 8:29 – Thou Luk 2:26 – the Lord’s Joh 9:35 – Dost Act 5:42 – preach Act 8:5 – preached Act 8:35 – preached Act 9:29 – he spake Act 11:20 – preaching Act 14:1 – went Act 17:2 – went Act 19:8 – disputing Rom 1:3 – his Son Rom 16:25 – and the 2Co 1:19 – the Son Gal 1:17 – went Phi 1:15 – preach Col 1:28 – Whom
Fuente: The Treasury of Scripture Knowledge
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Act 9:20. Saul began at once to discharge his assignment of preaching Christ. He did this in the synagogue where the Jews assembled to read the law.
Fuente: Combined Bible Commentary
Saul at Damascus.He goes to Jerusalem.Barnabas brings him to Apostles there, 19-30.
Act 9:20. He preached Christ in the synagogues, that he is the Son of God. According to the best Greek MSS., this should be He preached Jesus, etc. As Paul tells us in chap. Act 26:19, he was not disobedient to the heavenly vision, but showed first to them at Damascus, and straightway preached in the synagogues. With the vision of the risen Jesus ever before him, his first work was to show his countrymen that Jesus, whom the high priest and Sanhedrim crucified in Jerusalem, was the Son of God. The orthodox Jewish schools, in which Saul the Pharisee had been brought up, all allowed that Christ, the Messiah, the Anointed One, when He should appear, would be the Son of God. What they positively denied was, that the crucified Jesus was the Son of God. Now Saul, the persecutor, in broad daylight had seen this crucified Jesus glorified and transfigured; his first and chiefest work then was to tell out to his countrymen this great truth.
The Son of God. This was one of the Jewish titles of Messiah. So Nathanael (Joh 1:49) addresses Christ, Rabbi, Thou art the Son of God; Thou art the King of Israel; so Peter (Mat 16:16), Thou art Christ, the Son of the living God.
Fuente: A Popular Commentary on the New Testament
Here we have an account of St. Paul’s entrance upon his ministerial office in preaching the gospel; Straightaway he preached Christ in the synagogues.
Where note, 1. The time of his preaching, Straightaway: he fell presently to his Master’s work, not consulting flesh and blood about the difficulties and dangers that might attend it; but performs his duty with such zeal and immediate application, as became a person of his holy character and profession.
Note, 2. The place where he preached, In the Jewish synagogues: He was afterwards indeed the apostle of the Gentiles, but according to Christ’s command, he first preached the word of life to the Jews, to convert some, and to leave others without excuse: After which he turned from them unto the Gentiles according to It was necessary that the word of God should first be spoken to you; but because you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles Act 13:46.
Note, 3. The doctrine he preached; That Jesus was the Son of God, the true, promised, and expected Messioas; and that all the prophecies and predictions of the prophets concerning the Messias, were exactly fulfilled in his person.
Note, 4. The effect of his preaching:
1. Some of his auditors were amazed, admiring that so pestilent a persecutor was become a powerful preacher, These glorified God in him.
2. Others were confuted, yea, confounded, being unable to withstand the force and dint of his argument, by which he proved, that this is the very Christ.
Note, 5. The hazard which tha apostle ran in preaching the gospel at Damascus; his enemies, who were not able to resist the wisdom and spirit by which he spake, took council day and night, there being in their apprehensions no possibility of his escaping.
Note, 6. The manner and means of his deliverance: some Christians who dwelt at Damascus let him down in a basket by the wall, and so he escaped the hands of his bloody enemies. The wisdom of God is never at a loss to find out ways and means, either ordinary or extraordinary, for the deliverance of his servants, when their deliverance makes most for hsi own glory, and the gospel’s advantage. God had much work for Paul to do; and till he had finished his work, his enemies could not take him off with all their combined power and malice.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 9:20-22. And straightway That is, immediately after his conversion; he preached Christ in the synagogues Some writers have given it as their opinion, (see Dr. Wells on the place, and Script. Geog., vol. 3. p. 375,) that as soon as Saul had strength to go anywhere abroad, he retired into the desert of Arabia, and there was favoured with a full revelation of Christianity, and spent some considerable time in devotion; and that after this he returned to Damascus and preached, which they argue from Gal 1:16-17. But this opinion seems inconsistent with what is here said of his preaching, , immediately. It seems, therefore, probable, that by his going into Arabia, to which Damascus now belonged, we are to understand his making excursions from that city into the neighbouring parts of that country, which he might do, perhaps, between the time in which he began to preach in Damascus, and his quitting it, after repeated labours there, to go to Jerusalem. That he is the Son of God Foretold Psalms 2.; which he knew and proved Christ to be by incontestable arguments. But all that heard him were amazed As well they might be; and said, Is not this he that destroyed them which called on this name And now doth he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do! Nay, and did he not come hither for that intent To seize all the Christians he could find; and bring them bound to the chief priests? Who would have thought then that he should preach Christ as he doth? No doubt this was looked upon by many to be, what indeed it was, a great confirmation of the truth of Christianity, that a person who had been such a notorious persecutor of it, should come on a sudden to be such an intelligent and strenuous preacher of it. This miracle upon the mind of such a man outshone the miracles upon mens bodies, and the giving Saul such another heart was more than giving men to speak with other tongues. But Saul increased the more in strength Became more intimately acquainted with the gospel of Christ, and his pious affections became more strong, his faith and hope firm, and his love to Christ and his disciples, and to all mankind, more fervent. He also became more bold and resolute in the defence of the gospel: and confounded the unbelieving Jews, proving that this Jesus of Nazareth is the very Christ The true Messiah, the Son of God. He answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments to which they could make no reply. And we can have no reason to doubt that he was instrumental in converting many to the faith of Christ, and therefore of building up the church at Damascus, which he had come thither to destroy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19-22. No sooner had Saul obeyed the gospel and obtained pardon, then he began to devote all his energies to building up what he had sought to destroy. (19) “Then Saul was some days with the disciples in Damascus, (20) and immediately he preached Christ in the synagogues, that this is the Son of God. (21) And all who heard him were astonished, and said, Is not this he who destroyed those in Jerusalem who called upon this name, and came hither for this purpose, that he might take them bound to the high priests? (22) But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this is the Christ.” The one great gospel proposition, that Jesus is the Christ and the Son of God, the belief of which had wrought in him all the wondrous change on the road to Damascus is now his constant theme. The synagogues being for a time open to him, and the curiosity of the people intensely exited, in reference to his change of conduct, it is probable that he had more ready access to the unbelieving Jews in Damascus than had been enjoyed by those who preceded him. Whatever opponents he encountered, were “confounded” by the proofs he presented.
In addition to proofs employed by the other apostles and teachers, Saul stood up in the synagogues as a new and independent witness of the resurrection, and glorification of Jesus. He had seen him alive, and arrayed in divine glory. He had conversed with him face to face. If any man doubted the truth of his statements in reference to the vision, his traveling companions, who saw the same light, and heard the same voice, could testify with him. If any man, still incredulous, ventured the supposition that all of them were deceived by an optical illusion, or by some human trickster, the actual blindness which remained after the vision had passed away, and was witnessed by both believers and unbelievers, proved, indisputably, that it was a reality. No illusion or deception could have produced this effect. If it were suspected that Saul and his companions had made up the story, in order to deceive, the suspicion was silenced by the fact that the blindness was real, and could not be feigned. Whether, therefore, they regarded him as honest and dishonest, such was the combination of facts that they could not find an excuse for doubting his testimony. No wonder that he “confounded the Jews who dwelt in Damascus.”
Such was the force of Saul’s testimony, as it was addressed to his cotemporaries in Damascus. To others, not eye-witnesses of his career, and to men of subsequent generations, it stands thus: If the vision which he claimed to have witnessed was a reality, then Jesus is the Christ, and his religion is divine. But if it was not a reality, then Saul was deceived, or was himself a deceiver. His blindness precludes the supposition that he could have been deceived. Was he, then, a deceiver? His whole subsequent career declares that he was not. All the motives, in reference to both time and eternity, which can prompt men to deception, were arrayed against the course he was pursuing. His reputation among men, his hopes of wealth and power, his love of friendship, and his personal safety, all demanded that he should adhere to his former religious position. In making the change, he sacrificed them all, and, if he was practicing deception, he exposed himself, also, to whatever punishment he might suppose the wicked to incur in eternity. It is possible to believe that a man might, through miscalculation as to the immediate results, begin to practice a deception which would involve such consequences; but it is entirely incredible that he should continue to do after his mistake was discovered, and persist in it through a long life of unparalleled sufferings. It is incredible, therefore, that Saul was a deceiver. And, as he was neither deceived himself, nor a deceiver of others, his vision must have been a reality, and Jesus is the Christ.
There is no way to evade the force of this argument, except by denying Luke’s account of Saul’s career, after his supposed conversion. But this would be to deny to Luke even the ordinary credibility attached to ancient history; for the argument depends not upon miracles, but upon the ordinary events of Saul’s life, which are in themselves most credible. Supposing this much to be granted, as a basis for the argument (and it is granted by all who are acquainted with history,) the proof of the Messiahship of Jesus from the conversion of Saul is perfectly conclusive.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
PAULS SANCTIFICATION
20-25. (Gal 1:15-22 and Romans 7.) Saul had long been a preacher of no ordinary ability. Hence he was a fluent orator when thus powerfully converted under the impetus of a spiritual Niagara. He preached Jesus boldly in Damascus, to the unutterable surprise of all who had trembled with awe at the mention of his name. Lukes scanning history is here elliptical, involving the conclusion of an inward conflict, accompanied by divine leadership off to Arabia, where God taught Moses forty years and sanctified him at the burning bush. John the Baptist was also taught in Gods theological school, i. e., the desert of Judea, preparatory for his wonderful ministry. So Saul must spend three years amid the wild beasts and Bedouins of the Arabian desert. Gal 1:16 :
When God was pleased to reveal his Son in me, I conferred not with flesh and blood, but went away into Arabia.
This is included in Lukes narrative (Act 9:22), And Saul continued to be more and more fi]led up with dynamite. This is his Arabian experience of sanctification, testified in Rom 7:25, the preceding chapter describing his conflict with inbred sin, while in the justified state. On the Damascus Road the Holy Ghost revealed to him the Son of God, shining on him from without. In Arabia (Gal 1:15), He revealed to him Jesus within sitting on the throne of his heart. It is our privilege all to have Pauline experiences, in which Jesus first appears to us, shining on us from without in regeneration. Then it is our privilege to receive the Holy Ghost, our sanctification, who in that case always enthrones Jesus in the heart and gives you the blessed consciousness that Jesus henceforth sits on the throne of your heart, making your life a cloudless sunshine and lighting up your entire being with the glory of His presence. Be sure your experience is Pauline; first Jesus appearing to you and shining on you, and then revealed in you, sitting on the throne of your heart. Saul did not dare to go up to Jerusalem, appear before the apostles and claim his apostleship, to which Jesus called him when He met him, without receiving in addition to his conversion in the house of Judas a clear Pentecostal sanctification, thus rendering him experimentally homogeneous with the other apostles. Act 9:9 : And he mightily confounded the Jews, proving that He is the Christ. This was after he returned from Arabia. He is now a cyclone of fire and logic irresistible.
Fuente: William Godbey’s Commentary on the New Testament
9:20 {2} And straightway he preached Christ in the synagogues, that he is the Son of God.
(2) Paul begins immediately to execute the office which was given and commanded to him, never consulting with flesh and blood.