Exegetical and Hermeneutical Commentary of Acts 9:23

And after that many days were fulfilled, the Jews took counsel to kill him:

23 25. A Plot against Saul’s Life. His Flight from Damascus

23. And after that [when] many days were fulfilled ] As the visit to Jerusalem mentioned in Act 9:26 seems to follow closely upon the events narrated in Act 9:25, and as that visit was not made till after the retirement into Arabia of which St Paul speaks (Gal 1:17-18) thus: “Neither went I up to Jerusalem to them that were Apostles before me, but I went into Arabia and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter,” we must place the visit to Arabia between the events recorded in Act 9:22 and the fresh narration which commences in this verse. St Luke has marked, as it seems, the two periods as distinct by calling one time of residence “certain days,” and the other “many days.” The following seems to have been the order of events. Saul preached for “certain days” in Damascus immediately after his conversion. He then made his journey into Arabia, either for preaching or for retirement and spiritual communion, after which he made a second visit to Damascus, on which latter occasion his enemies sought to take his life. This latter visit is here spoken of as lasting “many days.” The words thus translated are used in several places of the Acts; as in this chapter, Act 9:43, of the stay made by Peter at Joppa after the raising of Dorcas; also Act 18:18, of the time, “a good while,” which St Paul spent in Corinth after he had been brought before Gallio; and in Act 27:7 of the “many days” of slow sailing during the Apostle’s voyage to Rome. It is clear from these examples that the period covered by the words is very indefinite, but if we reckon the “three years” (Gal 1:18) from Saul’s conversion, then the first and last times of residence in Damascus would be included in that period, and we need not then extend either the stay in Arabia or the duration of this later visit to Damascus over a great while, especially if we remember that, to a Jew, one whole year with the end of the preceding and the beginning of the succeeding one was counted for three years.

the Jews took counsel to kill him ] The deliberation and previous preparation implied in this expression are such as would take place, not among the people who were “confounded” by Saul’s first preaching, but when they had become enraged against him after his second visit, when his words would be even more full of power than before, by reason of the time spent in preaching in Arabia, or more probably in spiritual communion to prepare himself for the labours which God had set before him.

Fuente: The Cambridge Bible for Schools and Colleges

And after that many days … – How long a time elapsed before this is not recorded in this place, but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews toward the apostles, and especially toward Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that by turning to another part of the New Testament, we are enabled to ascertain the manner in which this interval was filled up. Turn then to Gal 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified, but it would not be performed under a period of some months.

In Gal 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time Act 9:25-26, it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the many days here referred to by Luke. And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke – for the introduction of this history into the Epistle to the Galatians was for a very different purpose – to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles.

The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet, being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has not reherded a full account of this in the Acts , it may be replied that there are many circumstances and facts omitted in all histories from the necessity of the case. Compare Joh 21:25. It is remarkable here, not that he has not recorded this, but that he has left a chasm in his own history which can he so readily filled up.

Were fulfilled – Had elapsed.

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

Fuente: Albert Barnes’ Notes on the Bible

Act 9:23-25

And after many days were fulfilled, the Jews took counsel to kill him Then the disciples took him by night, and let him down by the wall in a basket.

Pauls deliverance by the basket

I. God wages war with pride in every form.

1. There is, perhaps, no greater wonder than that man should be proud. Turn where we will, everything seems to teach humility. The grass whispers, You are dependent on us for food. The beasts say, You have to borrow our strength. The clouds drop down a voice: If we descend not upon you, you die.

2. And God, from time to time, makes man learn this lesson, whether he be His friend or foe. Frogs, flies, lice, locusts–all petty in themselves, become terrible to proud Pharaoh; and worms become fatal beneath the royal purple, when the proud Herod is to be destroyed.

3. To none does God more unmistakably teach the folly of pride than to His own people. A great part of lifes discipline is just a self-emptying in this respect–that man may learn that God is all-in-all. The greatest of Gods servants are, from time to time, reduced to be dependent upon the poorest earthly instrumentality–Elijah upon a handful of meal; Jeremiah upon old rags and clouts, as he is drawn up out of the pit; Paul upon a basket. God so often uses poor instrumentalities for accomplishing the deliverance of His people, because the tendency of man is to glorify the instrument (Hab 1:16).

4. God will fix mans eye upon Himself.

5. God would show His lordship in energising them.

II. The good effects of a knowledge of this. If we see plainly that God often uses very poor earthly instrumentality–

1. We shall not despair in great troubles, because great ways of deliverance are not opened up before us. Goliath, armed in his panoply of brass, must surely be met with something in proportion; but God teaches the secret of the smooth stones of the brook–the proportion that He knows of, though we knew it not. Many a child of God is like the lion entangled in the meshes of the net, that found deliverance by the nibbling of the mouse.

2. We shall be very cheerful in our times of trial, feeling that there are possibilities of deliverance all around us. With God all things are possible. The man of God is taught that he has resources in everything.

3. We shall be in a very humble frame of mind, ready to receive help from any direction. Sometimes God has to make His people ready. The spirit of Naaman is too much in them; they have Abanas and Pharpars of their own, which they think better than anything else, unless it be something very striking and grand. And, sometimes, our blessing comes by a very humble hand. During one of his severe illnesses, Bengel, the great commentator, sent for a student, and requested him to impart a word of consolation. The youth replied, Sir, I am but a pupil; I dont know what to say to a teacher like you. What, said Bengel, a divinity student! and not able to communicate a word of Scriptural comfort! The student, abashed, contrived to utter the text, The blood of Christ, the Son of God, cleanseth us from all sin. That is the very word I want, said Bengel; it is quite enough; and, taking him affectionately by the hand, dismissed him. The great commentator was ready to receive the blessing from the hand of the humble student; and God was ready to give it.

4. We shall be hearty to use the means we have at hand. We never know what such means will do until we try. There is a wonderful elasticity in little means, when God is giving them His blessing. In taking down the scaffolding of a huge mill chimney, the men forgot to affix the rope by which the foreman, directing their operations from the top, was to descend. Amid the frantic cries of the poor fellow above, and of the crowd below, the shrill voice of his wife was heard exclaiming, Tak off thy stocking, lad, and unravel it, and let down the thread with a piece of mortar. Presently the little thread came waving down the chimney, and reached the outstretched hands waiting for it; then it was attached to a ball of string, which Jem was asked to pull gently up. To the end of the string was attached the forgotten rope, which was drawn up in turn, and amidst cries of Thank God! was fastened to the iron, and bore the man safely to the ground. That is as good an instance as we could find anywhere of making good use of little means, and let us follow it ourselves.

5. The circle of possible aids will be enlarged. We are very apt in time of trouble to take very contracted views of the circle in which God is likely to work. We shut out all the little ways of help, and then the great ones are reduced to very few indeed; and as a necessary consequence, down sinks our heart in distress. We need continually to be reminded that even the stones can be made bread.

6. We shall be kept humble in the day of prosperity, not knowing when, and for how much, we may be indebted to little things. (P. B. Power, M. A.)

Humiliating deliverance

(Cf. 2Co 11:32-33)

. Saul had returned from his Arabian retirement, and his powerful preaching aroused the animosity of the Jews. The Ethnarch, under the king of the Nabothaean Arabs, sided with them, and watched the gates of the city to take Saul. It was a close investment, and with such powerful enemies the chances were all against him. At this juncture a device occurred to his friends, recalling that of Rahab (Jos 2:15), and David (1Sa 19:12). It was a humiliating circumstance, and is placid by Paul amongst the things that concern my infirmities. Most men would have banished it from their thoughts and concealed it. Of such odd and inconvenient things the religion of Christ can make splendid use. This was–

I. An instance of peculiar discipline.

1. That there was something in Pauls mental constitution requiring to be so dealt with we may be certain–over-sensitiveness, a sense of personal dignity, pride of race. In such ways we get the starch taken out of us.

2. There was need for the most contradictory qualities in an apostle. He had to be strictly upright, yet all things to all men; firm and stern in rebuking sin, yet gentle and forgiving the penitent; keenly sensitive to the claims of the Master and His representatives, but oblivious to mere personal consideration. Whilst he had to confess that he was less than the least of all saints; he had to withstand pillars, and those who seemed to be somewhat to the face (Gal 2:1-21). Of the stiff Pharisee God was making a keen and flexible weapon.

3. This circumstance was in a line with his confusion on the highway, when he was led by the hand. That it made a deep impression on his mind we learn from the minuteness of the description after so many years. He uses the specific word for rope work hamper, while Luke employs the more general basket.

4. Many would have hesitated to avail themselves of such a means of escape as making them ridiculous, and thus detrimental to authority and usefulness.

II. A test of the faith of the disciples. There are many who cannot receive the truth for its own worth. Moral influence is with them bound up with personal position and external dignity. Yet a humble exterior is no proof of real lowering. Splendour may cloak corruption and spiritual death. The appearance of an apostle dangling in a rope basket was therefore a trial to the new converts. One might fancy themselves exclaiming, Where is the miracle, the Sign? So Paul banters the Corinthians–I am a fool! bear with me. With men God ever pursues this reparative process, dissolving the temporal and accidental from the essential and eternal.

III. A specimen of the irony of providence. In certain historical events one seems to detect such a mood, especially in the cries of nations and churches. The O.T., e.g., in the stories of Moses, Jacob, Gideon, is full of them. The means of checkmating the enemy of souls is reduced to a minimum–a ridiculous, preposterous circumstance, but it is sufficient. And when one compares the huge preparations and complex machinery of Satan with the simplicity of the Divine instrumentalities, the power and wisdom of God are thrown into relief. There are traces of a contempt for Satan in the Bible. Let us take heart, then, as we think of the grim laughter of the angels over abortive schemes and transparent blunders of the prince of darkness. (A. F. Muir, M. A.)

The methods of Divine providence

I. Never involve an unnecessary miracle. Had occasion required it, all the forces of the universe would have been at Pauls disposal. The circumstances were apparently desperate, but not beyond the God-directed ingenuity of brotherly hearts. God helps those who help themselves–and Gods ministers. A chariot of fire is not harnessed when a rope basket will do. In trouble or work expect deliverance or help, not from some striking supernatural interposition, but rather from some humble source overlooked because so commonplace and seemingly inadequate.

II. Often involve curious expedients. An ambassador of Christ making his escape in a rope basket! Yet spies, defeated warriors, and kings have been glad of the even more ridiculous disguises. And Gods people in escaping persecution or seeking truth must not be, and have not been, particular as to what people think. Carey posed as an Indigo planter, Zacchaeus perched himself in a sycamore tree, and the Bible had to be smuggled into Italy under a ladys crinoline.

III. Are frequently the simplest and the easiest of adoption. There would be no trouble in getting a basket. Saul would have had no difficulty in making one if necessary. And when hit upon, how much more effective this plan must have seemed than a score of others that possibly may have been entertained–bribing the governor, dodging the guard, etc. How often God rebukes us by setting aside our apparently clever but really cumbrous contrivances, and using the humblest instruments. Shamgars ox goad, Samsons jaw bone, Davids sling and stone, wrought wonders at times impossible to the whole might of Israel.

IV. Are always the best under the circumstances. The question for Saul is the question for this practical age–not How does it look? but How will it do? And the rope basket did admirably. It was soft, light, strong, and no one would dream of looking for an apostle in it. Do not then criticise the form which a given method of providence may take? Whatever it may be, it is the best because God employs it.

V. Differ according to various requirements. Paul was often afterwards in peril, but never had occasion to use the rope basket again. This would have been useless in a similar crisis (chap. 23), where a band of soldiers was required. Because God delivers us in a given fashion, or blesses us in a certain way at one time, it does not follow that the specific acts will be repeated. There is as much variety in the methods of providence as in the methods of nature; both deal with needs as they arise. (J. W. Burn.)

Providence: its methods strange only to us

I looked upon the wrong or back side of a piece of arras (or tapestry): it seemed to me as a continued nonsense. There was neither head nor foot therein, confusion itself had as much method in it–a company of thrums and threads, with many pieces and patches of several sorts, sizes, and colours; all which signified nothing to my understanding. But then, looking on the reverse, or right side thereof, all put together did spell excellent proportions, and figures of men and cities; so that, indeed, it was a history, not wrote with a pen, but wrought with a needle. If men look upon some of Gods providential dealings with a mere eye of reason, they will hardly find any sense therein, such their muddle and disorder. But, alas! the wrong side is objected to our eyes, while the right side is presented to the high God of heaven, who knoweth that an admirable order doth result out of this confusion: and what is presented to Him at present may, hereafter, be so showed to us as to convince our judgments in the truth thereof. (T. Fuller, D. D.)

Providence, interposition of

A story is related–in connection with the ejectment of the two thousand ministers from the Church of England–of Henry Havers, of Catherine Hall, Cambridge. Being pursued by enemies who sought to apprehend him, he sought refuge in a malt house and crept into the kiln. Immediately afterward he observed a spider fixing the first line of a large and beautiful web across the narrow entrance. The web being placed directly between him and the light, he was so much struck with the skill of the insect weaver, that for a while he forgot his own imminent danger; but by the time the network had crossed and recrossed the mouth of the kiln in every direction the pursuers came to search for him. He listened as they approached, and distinctly overheard one of them say, Its of no use to look in there; the old villain can never be there. Look at that spiders web; he could never have got in there without breaking it.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 23. And after that many days were fulfilled] What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Ga 1:17-18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, relative to his employment in Arabia for those three years, must be both foolish and impertinent.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Many days; God would not presently expose him to conflicts, but inure him to suffer by degrees; as also it pleased God to spare him so long nigh unto that place where he had wrought so great a miracle for him, the sense of which might the more be upon himself and others also; for he continued here three years, excepting only a journey into Arabia, as may be seen, Gal 1:17,18.

Fuente: English Annotations on the Holy Bible by Matthew Poole

23. And after many days werefulfilled, the Jews took counsel to kill himHad we no otherrecord than this, we should have supposed that what is here relatedtook place while Saul continued at Damascus after his baptism. But inGal 1:17; Gal 1:18we learn from Paul himself that he “went into Arabia, andreturned again unto Damascus,” and that from the time of hisfirst visit to the close of his second, both of which appear to havebeen short, a period of three years elapsed; either three fullyears, or one full year and part of two others. (See on Ga1:16-18). That such a blank should occur in the Acts, and befilled up in Galatians, is not more remarkable than that the flightof the Holy Family into Egypt, their stay there, and their returnthence, recorded only by Matthew, should be so entirely passed overby Luke, that if we had only his Gospel, we should have supposed thatthey returned to Nazareth immediately after the presentation in thetemple. (Indeed in one of his narratives, Act 22:16;Act 22:17, Paul himself takes nonotice of this period). But wherefore this journey? Perhaps(1) because he felt a period of repose and partial seclusion to beneedful to his spirit, after the violence of the change and theexcitement of his new occupation. (2) To prevent the rising stormwhich was gathering against him from coming too soon to a head. (3)To exercise his ministry in the Jewish synagogues, as opportunityafforded. On his return, refreshed and strengthened in spirit, heimmediately resumed his ministry, but soon to the imminent hazard ofhis life.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And after that many days were fulfilled,…. This phrase is used by the Septuagint on Ex 2:11 for a considerable length of time, for many years. The Jewish writers observe t, that the phrase, “many days”, signify at least three days; for by “days”, in the plural number, two must be designed, and many signifies a third, or that one at least is added to them; but here it signifies three years, as it also does, 1Ki 18:1 where it is said, “and it came to pass after many days, that the word of the Lord came to Elijah in the third year”; and such a space of time is designed by the many days here; for when the apostle had stayed a little while at Damascus, and preached Christ in the synagogues, he went into Arabia, where he continued about three years, and then returned to Damascus, where what is related happened to him; Ga 1:17.

the Jews took counsel to kill him; being filled with indignation at him, that he had changed his religion, and from a persecutor was become a preacher of the Gospel; this they had meditated some time, and now upon his return to Damascus attempted to put their counsel into execution.

t Maimon. & Bartenora in Misn. Zavim, c. 1. sect. 1.

Fuente: John Gill’s Exposition of the Entire Bible

The Jews Plot to Kill Saul; Saul Is Received by the Apostles; Prosperity of the Church.

      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 assayed 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 Csarea, and sent him forth to Tarsus.   31 Then had the churches rest throughout all Juda 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.

      Luke here makes no mention of Paul’s journey into Arabia, which he tells us himself was immediately after his conversion, Gal 1:16; Gal 1:17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.

      I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (v. 23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (v. 24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Cor. xi. 32. Now Christ showed Paul what great things he must suffer for his name (v. 16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away–hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God.

      II. He met with difficulties at Jerusalem the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal. i. 18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (Act 9:28; Act 9:29), seem to be more than would consist with his fifteen days’ stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historesai Petron—to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,

      1. How shy his friends were of him (v. 26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep’s clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (v. 27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, 2 Cor. iii. 1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do.

      2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ’s victory, and a captive to his grace, who had been such a champion for their cause–to see him coming in, and going out, with the apostles (v. 28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (v. 29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, ch. vi. 10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (v. 30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (ch. xxii. 17, 18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, v. 15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ’s witnesses cannot be slain till they have finished their testimony.

      III. The churches had now a comfortable gleam of liberty and peace (v. 31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe,

      1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation.

      2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord–were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost–were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly.

      3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. Thus those that will not be won by the word may be won by the conversation of professors.

Fuente: Matthew Henry’s Whole Bible Commentary

When many days were fulfilled (H ). Imperfect passive indicative of , old and common verb, were in process of being fulfilled. How “many” (considerable, , common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Ga 1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about “three years” which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul’s Epistles. So we must assume the return of Saul from Arabia at this juncture, between verses Acts 9:22; Acts 9:23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia.

Took counsel together (). First aorist (effective) middle indicative of , old and common verb for counselling () together (). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16).

To kill him ( ). Second aorist (effective) active infinitive of , to take up, to make away with, to kill (Luke 23:32; Acts 12:1, etc.). The infinitive expresses purpose here as is done in verse 24 by and the aorist active subjunctive of the same verb (). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Co 11:24).

Fuente: Robertson’s Word Pictures in the New Testament

To kill. See on Luk 23:32.

Fuente: Vincent’s Word Studies in the New Testament

1) “And after that many days were fulfilled,” (hos de eplerounto hemerai hikanai) “And when a considerable number of days had been fulfilled (had passed),” in which Saul had proclaimed Jesus Christ effectively in the synagogues of Damascus, and during which time it is believed he went into Arabia to meditate, reevaluate the Old Testament and its message of the coming Messiah, Gal 1:15-17.

2) “The Jews took counsel to kill him:(sunebouleusanto hoi loudaioi anelein auton) “The Jews in colleague of collusion agreed to kill him,” counseled to slay him, again and again, Act 23:12-14; Act 25:1-3; 2Co 11:23-24. This is why he could later affirm that all who lived godly in Christ Jesus should suffer persecution, 2Ti 3:12; Joh 15:20-21.

When the Jews could not answer Paul’s ready-reasoning testimony they resorted to try to kill him, 1Pe 3:15.

Fuente: Garner-Howes Baptist Commentary

23. When many days were fulfilled. He saith that many days were expired, that we may know that Paul had some space of time granted him wherein he might do good. For although the Jews did resist him even from the first day, yet the Lord did not suffer the course which he had begun well to be broken off so soon, so he doth with his wonderful counsel hinder the purposes of the enemies, stay their endeavors, restrain their malice and madness, whilst that he furthereth (609) the gospel; and also we see what the hatred of the truth doth. For when the wicked see that they are unable to resist, they are carried headlong into bloody fury. They would gladly contemn the word of God if they could; but because they are enforced, whether they will or no, to feel the force thereof, they run headlong, like furious beasts, with blind violence. (610) The unadvised and rash heat of zeal will always almost break out into such cruelty, unless men suffer themselves to be ruled by the word of God. This is, assuredly, horrible blindness. For why are they so mad, save only because their wounded conscience doth vex them? But God doth by this means punish their hypocrisy, who do, therefore, hate sound religion; because, being friends of darkness, they fly the light.

Furthermore, we see how sweetly these preposterous zealous fellows (611) grant themselves liberty to do whatsoever them lusteth, when Satan hath once pricked them forward to persecute the truth. For they fear not to take counsel, under color of zeal, to put a man to death, which they know is mere wickedness, (612) as at this day the Papists think that they may do whatsoever they will, so they can quench the doctrine of the gospel. They rage not only with sword, but they go about by lying in wait, by treachery, and by most execrable means, to destroy us. We must, first, beware that that do not befall us, that we entangle not ourselves in the defense of evil causes; secondly, that we handle those causes well which we know are good. But it is to be thought that they laid wait for Paul privily; that done, when they could do no good this way, it is likely that they came to the governor of the city, and that then the gates were watched, that they might by one means or other catch him. For Paul saith that Aretas, the king’s governor, commanded that which Luke attributeth in this place to the Jews.

(609) “ Donec promoveat,” until he may further.

(610) “ Caeco et praecipite impetu,” with blind and headlong impulse.

(611) “ Zelotae,” zealots.

(612) “ Nefarium,” nefarious.

Fuente: Calvin’s Complete Commentary

4.

IN ARABIA. Act. 9:23 a. Gal. 1:17 a.

Act. 9:23

And when many days were fulfilled,

Act. 9:23 a There is but a sentence to tell us of this period in the life of Saul. The construction of the sentences in Gal. 1:17-18 would seem to indicate that the three year period spoken of had as its limitations the conversion of Saul and his return to Damascus; i.e. it was three years from his conversion to his return to Damascus from Arabia.

What Saul did while in Arabia has been the subject of no little discussion. It would seem to the writer in view of the commission given to him and of the immediate response to it in Damascus that Saul would have continued his preaching in the country of Arabia. The fact that there were numerous cities in the district of Arabia adjunct to Damascus, lends support to this contention. The governor of Damascus was under the authority of Aretas the king of Arabia (2Co. 11:32). Indeed Damascus was but a city in the kingdom of Arabia. Hence, it would not be at all unusual to imagine Saul evangelizing this district. We agree with the thought that it would be inconsistent with the restless nature of the apostle to imagine him spending an extended period of time meditating in the desert of Arabia. Further than this such was not necessary in light of the fact that he received his message directly from God.

297.

What one word describes the response of the Jews of Damascus to Sauls preaching?

298.

Explain the meaning of the statement concerning the three year period

299.

What did Saul do in Arabia? Why do you hold this opinion? What is spoken of in Gal. 1:18?

5.

BACK IN-DAMASCUS. Act. 9:23 b Act. 9:25. Gal. 1:17 b.

Act. 9:23 b

the Jews took counsel together to kill him:

Act. 9:24

but their plot became known to Saul. And they watched the gates also day and night that they might kill him:

Act. 9:25

but his disciples took him by night, and let him down through the wall, lowering him in a basket.

Act. 9:23 b Act. 9:24 Upon returning to Damascus Saul evidently became so earnestly insistent in his preaching that the Jews determined that the only solution to their embarrassment was the death of this heretic. A plot was laid for his life. Through someone the news leaked out and the word was quickly carried to Saul. It would seem that the Jews knew of the fact that their plot had been discovered and so rather than to carry it out they watched carefully the city gates lest Saul should flee ere they could stay him, The guarding of the gates was with the sympathetic help of the governor.

Act. 9:25 The disciples soon knew of the guards at the gates and so came to Saul at night and effected his escape by letting him down over the wall in a basket (the same kind of basket spoken of in the feeding of the five thousand). Houses were built on the walls of many ancient cities. They were constructed in such a way that a portion of the house projected out over the edge of the wall. Such a construction would afford a perfect means of lowering a man as here described,

300.

Explain the connection of the plot laid for Sauls life and the watching of the gates by the Jews.

301.

How could it be possible that Saul was let down over the wall in a basket?

302.

Explain the meaning of the terms his disciples as found in Act. 9:25 a.

Fuente: College Press Bible Study Textbook Series

(23) After that many days were fulfilled.We learn from the more definite statement in Gal. 1:18 that these few words cover a period of otherwise unrecorded work, extending over a period of three years. That period must have witnessed the growth of a Christian society at Damascus, with an order of discipline and worship based on the outlines of that at Jerusalem. It follows, however, from the subsequent history that, as yet, Gentile converts were not admitted to the Church as such. The special mission to them came later on (comp. Act. 22:21), and it was natural that one, with the intense affection for his brethren according to the flesh which characterised St. Paul (Rom. 10:1), should, till that mission came, have given himself mainly, or even exclusively, to the work of labouring for their conversion. It is probable, however, from the bitter antagonism of the Jews, that his teaching had already pointed to the breaking down of the middle wall of partition (Eph. 2:14), and the passing away of all on which they had prided themselves as being their exclusive privileges. From the first it might almost seem as if Stephen had risen from the dead, and was living again in the spirit and power of his persecutor.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

23. Many days Few would suspect here how many these days were. Yet we find that in 1Ki 1:38-39, many days amounted to three years. And we also find by Gal 1:15-18, that it was just three years between Saul’s conversion and his going to Jerusalem, as mentioned in Act 9:26. During that three years he went into Arabia. But, by Jewish reckoning, three years may be only a year and two fragments of a year; less, perhaps, than eighteen months. Arabia is more narrowly the peninsula between the Red Sea and the Persian Gulf. But northeastwardly, as the wandering tribes streamed indefinitely forth, the territory of Arabia stretched up on the south and east to near Damascus. The Arabia to which Saul retired was, perhaps, Iturea or Hauran, lying eastwardly; and he probably continued in intercourse with Damascus. The purpose for which Saul retired into this sequestered region was, perhaps, to acquire by fuller study, under the guidance of inspiration and of the Old Testament, a clearer insight into the facts of Jesus’ life, and the great principles of Christian truth. No hint is given that he preached to the Arabians, which is not enumerated among the early fields of his ministry, (Act 26:20.) From this retirement he came forth with greater apostolic strength.

Was it by revelation (Galatians 1) that Saul learned the facts of the Gospel History? If not, then how, and when? First, he must have acquired the main facts at Jerusalem itself, in his debates with Stephen and the other Hellenists. (See notes on Act 6:9-15.) We see no reason to doubt that the entire miraculous life and atoning death of Christ had been discussed by Paul with the advocates of Christianity. Admitting the miracles, he would then attribute them to a demoniac power. Afterward he may have more fully grounded himself in them in his intercourse with the Damascus Christians, especially Ananias, some of whom were, doubtless, eye and ear witnesses of Jesus’ ministry and of the apostolic narratives. (See vol. ii, page 5.) Finally, we believe that Luke was the true historical investigator, and that Paul learned the Gospel facts of Luke, rather than Luke of Paul. These facts, when attained, he contemplated in the light of that previous meditation in Arabia, by which he became the profoundest of Christian theologians, and the most effective of Christian preachers. When at the close of this three years he went up to Jerusalem (Gal 1:18) and abode with Peter, Peter could add nothing to him (Gal 2:6) of Gospel doctrine, though, doubtless, he could narrate many a historic fact.

Took counsel Formed a conspiracy.

To kill him They could let the quiet Ananias alone; they would not molest the disciples, (Act 9:25😉 but this prince of apostates, this friend to the Gentiles, they will not tolerate, but will assassinate. Wherever Paul appears, though peace before reigned, a flame of wrath springs up. The reason is in one word GENTILES . (See note on Act 22:22.)

In 2Co 11:32, Paul tells us that the governor ( ethnarch) of King Aretas headed this conspiracy against him, and stationed the guards at the city gates to prevent his escape. We have narrated in our notes on Mat 14:1-6, how the daughter of this Aretas, being the wife of Herod Antipas, was repudiated by her husband in order that he might marry Herodias. A war ensued, in which Aretas was victorious, and the vanquished Antipas appealed to Tiberius, Emperor of Rome, who commenced ordering his army to the aid of Antipas; but before the order was fulfilled the emperor died, leaving Aretas master of the territories he had acquired, of which Damascus appears to have been a part. The death of Tiberius, we know from history, occurred in A.D. 36, and Paul’s escape, therefore, was probably in 38.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when many days were fulfilled, the Jews took counsel together to kill him, but their plot became known to Saul. And they watched the gates also day and night in order that they might kill him, but his disciples took him by night, and let him down through the wall, lowering him in a basket.’

On his returning from Arabia he continued his ministry so effectively that in the end the Jews from the various synagogues came together and determined that they must get rid of him. This High Priest’s representative was doing them no good. We may assume that they did not wish to cause an uproar by trying to stone him when it would be among those who would support him and stand up for him. They knew that he had very popular. So knowing that he would try to leave because he knew of their intentions they arranged for the gates to be watched day and night so as to prevent his escape, and so that they could stone him once he tried to do so. 2Co 11:32 suggests that this was when Aretas, the king of Nabataea, an Arabian king, had jurisdiction over Damascus, and that the governor or ethnarch who was under Aretas, was in the plot. It is even possible that Aretas’ soldiers assisted in this attempt to apprehend Saul. (We know that Nabataean kings possibly had jurisdiction over Damascus a number of times around this period If this was so here the governor or ethnarch would be responsible to him). What Saul had been preaching in Arabia may have played a part in his decision, for he would take every opportunity to present the Good News. Saul was learning from the other side of the fence what it meant to be hated and persecuted for His name’s sake everywhere he went.

Saul, however, learned of the plot, and not one to court martyrdom for the sake of it, was lowered in a basket from one of the windows in the city wall and escaped. He recognised that this would as much assist the infant church as save himself. His presence could only mean trouble for the people of God as a whole (especially if it partly resulted from his activity in Arabia).

‘His disciples.’ This need not mean official disciples, but those who had gathered around Saul’s ministry in order to learn from him.

‘A basket.’ This would be a large woven or network bag or basket suitable for carrying such things as hay, straw and bales of wood.

So for eighteen months or more Saul had successfully proclaimed Christ in Damascus, apart from when he took his break in Arabia. Due to that break, and to the fact that he had moved from synagogue to synagogue, the severe opposition would have taken time to build up. Now it had crystallised and it was clearly time to move on. But the fact that he then immediately went back to Jerusalem clears him of any charge of cowardice. He knew that he was going out of the frying pan into the fire. There he would have to face the opposition of those who had once trusted him, and would be furious at having been betrayed. But now he felt that it was time for him to confirm to himself that his teaching conformed to that of the Apostles.

Fuente: Commentary Series on the Bible by Peter Pett

Saul in danger of his life:

v. 23. And after that many days were fulfilled, the Jews took counsel to kill him;

v. 24. but their laying await was known of Saul. And they watched the gates day and night to kill him.

v. 25. Then the disciples took him by night, and let him down by the wall in a basket.

“After many days were fulfilled,” at the expiration of a longer period of time. Luke does not say where Saul stayed during this time, nor does he describe his labors, but it is probable that the journey to Arabia, Gal 1:17, took place at this time. Whether Saul was engaged in missionary labors, or whether the Lord was granting him period of special preparation, we have no means of knowing. But having returned once more to Damascus, Saul was soon to learn that the amazement of his fellow-countrymen had worn off. The Jews planned together to kill him, to put him out of the way for proclaiming the Gospel. He experienced something of the hostile attitude and persecution which he had formerly shown to the disciples of Jesus. Saul found out about the plot to kill him and made plans to escape. The Jews, however, had laid their plans so well that they had also gained the cooperation of the ethnarch under King Aretas, 2Co 11:32, and they had guards at all the gates of the city, with orders that they should put Saul to death if he attempted an escape. Undoubtedly they hoped to have little difficulty in laying hold of him in the city, as soon as they thought the time would be ripe. In this emergency the disciples found a way to foil the pursuers. They found a house which was built next to the city wall, or even with a superstructure resting on the wall, and it was an easy matter to lower Saul from an opening in the wall, by means of a large basket, such as were used by hucksters to carry their wares. In this way the disciples of Damascus sent Saul away from the city and provided for his safety. This was about three years after his conversion, Gal 1:18.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 9:23. And aftermany days After an interval of about three years; during which period Saul went into Arabia, and preached the gospel there. See Gal 1:17-18. Though St. Luke has not given us a particular account of this part of St. Paul’s travels, yet it appears sufficiently from the expression before us that he was not ignorant of it. St. Paul himself has led us to conclude, that the Jews at Damascus did not plot his death till after he returned thither from Arabia, just before he went up to Jerusalem. As St. Paul’s abode at Damascus, both upon his conversion and at his return from Arabia, appears to have been very short, he must, according to his own account, have spent almost three years in Arabia. His going so soon from Damascus, and preaching the gospel so long in a remote country, where there were no Christians before his coming, is a proof, as he himself very justly alleges, that he receivednot the knowledge of the gospel doctrine from any other of the apostles or Christians, but immediately from our Lord Jesus Christ, or by the illumination of the Spirit. Returning from Arabia, he came again to Damascus, and going into one of the synagogues there, he preached the Christian doctrine to the Jews, as he had done before. But they, not content with barely rejecting his doctrine, consulted how they might take away his life; for they looked upon him as a grand apostate, whose conversion greatly strengthened the interests of Christianity. But a stronger proof can scarce be produced of the malignity of these people: that when so great a persecutor was in so wonderful a manner converted to Christianity, they should be so far from following his example, as to attempt his life.

Fuente: Commentary on the Holy Bible by Thomas Coke

23 And after that many days were fulfilled, the Jews took counsel to kill him:

Ver. 23. And after many days ] a sc. After three years. So long he had to settle, ere God called him forth to suffer. The skilful armourer trieth not an ordinary piece with musket shot. The wise lapidary brings not his softer stones to the stithy: the good husbandman turns not the wheel upon his cummin, nor his flail upon his vetches, b Isa 28:25 .

a diebus sufficientibus.

b The bean-like fruit of various species of the leguminous plant Vicia. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

23. ] In Damascus, see above on Act 9:19 . The whole time, from his conversion to his journey to Jerusalem, was three years, Gal 1:18 .

. ] . . . , Chrys. Hom. xx.

Fuente: Henry Alford’s Greek Testament

Act 9:23 . : whether the period thus described was meant to cover the definite period in Gal 1:16 , i.e. , as including St. Paul’s visit to Arabia, it is difficult to decide. Lightfoot holds that in St. Luke’s language is connected rather with largeness than with smallness, Luk 7:12 , Act 20:37 , and that the Hebrew phrase which St. Luke is copying admits of almost any extension of time ( Galatians , p. 89, note). Paley, Hor Paulin , v., 2, pointed out in the Hebrew of 1Ki 2:38-39 , an instance of the use of the phrase “many days” = a period of three years (so Lewin, Felten). It is therefore possible that St. Luke might employ an indefinite, vague expression, an expression which at all events is characteristic of him. On the other hand, Wendt (1899), whilst seeing here a longer period than in Act 9:19 , compares Act 9:43 , Act 18:18 , Act 27:7 , and decides that the phrase cannot denote time measured by years (so Blass). A reason for St. Luke’s indefiniteness may perhaps be that St. Paul’s visit to Arabia was not within the scope and purpose of his narrative; or Belser, Beitrge (p. 55), and others may be right in maintaining that the visit may lie between Act 9:22-23 , and that, as such intervals are not wanting in Luke’s Gospel, it is not strange that they should occur in Acts, but that it does not at all follow that the historian was unacquainted with St. Luke’s Arabian journey, as Wendt maintains: “sed aliquid omittere non est idem atque illud negare” Knabenbauer, in loco . But if we take the expression, Act 9:19 , certain days to indicate the first visit to Damascus, and the expression, Act 9:23 , many days to indicate a second visit, the visit to Arabia, Gal 1:19 , may lie between these two (Knabenbauer), and if we accept the reading in Act 9:20 , it may be that Saul first preached that Jesus was the Son of God, and then after his first retirement in Arabia he was prepared to prove on his return to Damascus that He was also the Christ , Act 9:22 (see Mr. Barnard’s article, Expositor , April, 1899).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 9:23-25

23When many days had elapsed, the Jews plotted together to do away with him, 24but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; 25but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.

Act 9:23 “When many days had elapsed” We must take into account Paul’s personal account found in Gal 1:15-24, where he spent a long period of time in Arabia. In this context Arabia refers to the Nabataean kingdom (ruled by Aretas IV, who reigned from 9 B.C. to A.D. 40) just southeast of Damascus. The three-year period probably reflects somewhere close to eighteen months. Jews counted part of a day as the whole day (cf. Mat 26:61; Mat 27:40; Mat 27:63); this reckoning was also used of years.

“the Jews plotted together to do away with him” The Jews apparently stirred up the civil authorities (cf. 2Co 11:32-33). This must have been humiliating for Paul because he mentions this very event in his discussion of weakness in 2 Corinthians 11.

Act 9:25 “through an opening in the wall” This must refer to a window in a private house whose back wall was part of the wall surrounding the city (cf. 2Co 11:33; Jos 2:15; 1Sa 19:12).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

after that = when.

many days = the three years of Gal 1:1, Gal 1:18. Compare 1Ki 2:38, 1Ki 2:39, where many days also implies three years.

took counsel = plotted. Greek. sumbouleuo. Occurs elsewhere, Mat 26:4. Joh 11:53; Joh 18:14. Rev 3:18.

kill. See note on “slain”, Act 2:23.

Fuente: Companion Bible Notes, Appendices and Graphics

23. ] In Damascus, see above on Act 9:19. The whole time, from his conversion to his journey to Jerusalem, was three years, Gal 1:18.

.] . . . , Chrys. Hom. xx.

Fuente: The Greek Testament

Act 9:23-25

PAUL PERSECUTED; ESCAPED IN A BASKET

Act 9:23-25

23 And when many days were fulfilled,-Many days here denote an indefinite period of time; some think that it includes at least three years; they draw this conclusion from Gal 1:17-18, where Paul says, that he went away into Arabia; and again I returned unto Damascus. Then after three years I went up to Jerusalem. The order of events seemed to have been as follows: (1) Saul struck down on the road to Damascus near the city (Act 9:3-8); (2) three days of blindness and prayer to God in the house of Judas on the street called Straight (verse 9); (3) sight restored, baptized, and received some measure of the Holy Spirit (verses 10-19); (4) preached that Jesus is the Christ in the synagogues with such power and spiritual force that the Jews were confounded (verses 19-22); (5) sudden departure to Arabia for solitary communion with God (Gal 1:17-18); (6) back to Damascus; (7) conspiracy to slay him (verse 23); (8) escape to Jerusalem (verse 25); (9) disciples afraid of him (verse 26); (10) Barnabas vouches for his conversion (verse 27); (11) takes the place of Stephen and preaches to the Hellenists (verse 29) ; (12) conspiracy to slay him (verse 29); (13) sent to Caesarea, and thence to Tarsus (verse 30).

24 but their plot became known to Saul.-The Jews were not able to withstand Sauls arguments, and hence resorted to persecution. They plotted to kill Saul; they watched the gates also day and night, thinking that he might attempt to escape, and they would fall on him and kill him. It seems that the governor of the city used the garrison of soldiers to watch the gates so that Saul would not escape. In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me: and through a window was I let down in a basket by the wall, and escaped his hands. (2Co 11:32-33.) It may be that the Jews prevailed upon Aretas to furnish the guard to keep Saul from escaping. The Jews were powerful in Damascus, and hence would have a great influence on Aretas.

25 but his disciples took him by night,-Saul was successful in convincing some that Jesus was the Son of God; here his disciples, that is, the disciples that Saul had made by preaching the gospel, were also disciples of Christ. One night they let Saul down through the wall, lowering him in a basket. Some think that he was let through a window. The Greek is dia tou tei- chous, and is explained by Saul in 2Co 11:33 as being through a window; or dia thuridos, which means a window that opened into the house on the inside of the wall. Rahab let the spies escape by a cord through the window. (Jos 2:15.) In a basket is from en sphuridi, and is the word used when the four thousand were fed. (Mat 15:37; Mar 8:8.) Large baskets were made of reeds, and are distinguished from the smaller kind. This escape by night by the help of the men whom he had come to destroy was an occasion that Saul never forgot.

Fuente: Old and New Testaments Restoration Commentary

Welcomed as a Brother

Act 9:23-31

He who feeds on Scripture must wax strong. The new convert started at once to testify of the Savior. We have no right to keep to ourselves the great treasures that we have discovered, but must copy the lepers of 2Ki 7:9. He probably showed from a comparison between the predictions of the Old Testament and the facts of our Lords life, that the key exactly fitted the wards of the ancient lock, and so proved its genuineness.

Those many days in Act 9:23 probably include the three years spent in Arabia, Gal 1:17. It was as though Paul wanted time and solitude for quiet thought. We may suppose that he went to Sinai, and there amid the silences of the school where Moses had studied before him, he received of the Lord Jesus that which also he was commissioned to pass on to the Church. From Arabia, he returned to Damascus; then happened Act 9:24-25. Finally he came to Jerusalem, where he had the opportunity of comparing his teaching with that of the Apostles, Gal 1:18-24. A vision led him to leave Jerusalem, Act 22:17-21. While at Tarsus, he probably founded the churches in Cilicia, Act 15:23; Act 15:41.

Fuente: F.B. Meyer’s Through the Bible Commentary

26. SAUL JOINS THE CHURCH

Act 9:23-31

Immediately after his conversion Saul took a long, three year journey into Arabia (Gal 1:16-17), which Luke does not mention. He did not go up to Jerusalem to receive instruction from the apostles there. Being chosen as an apostle, he had to be taught the gospel by direct revelation by Christ himself. Therefore, the Lord sent Saul into Arabia where he spent three years in school with Christ himself as his Teacher! While in Arabia he preached the gospel among the heathen. “And after many days were fulfilled,” that is, after three years were ended, Saul returned to Damascus where “the Jews took counsel to kill him”. This is where Luke was directed by the Holy Spirit to take up his narrative. In Act 9:23 Saul is back in Damascus three years after his conversion on the Damascus Road.

DANGER AT DAMASCUS (Act 9:23-25) – After God saved him, Saul stayed for a brief period of time in Damascus, preaching Christ in the synagogues. Then he went to Arabia for three years, as just stated. Now he is back in Damascus, preaching the gospel of Christ. There he was in grave danger. As soon as he returned “the Jews took counsel to kill him” (Act 9:23-24). Enraged by the gospel Saul preached, the Jews persuaded the governor in Damascus that he was a dangerous man, one that should be arrested and put to death (2Co 11:32). Thus, the Word of God by Ananias three years earlier began to be fulfilled, regarding the great things Saul would be required to suffer for Christ (Act 9:16). “Where God gives great grace, he commonly exercises it with great trials” (Matthew Henry). This persecution of God’s servant at Damascus is instructive.

All who follow Christ walk in a path of certain trouble, affliction, and sorrow. “In the world, ye shall have tribulation (Joh 16:33). “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2Ti 3:12). “We must through much tribulation enter into the kingdom of God” (Act 14:22). There are none who are honored by God who are not reviled by the world. Reproach, slander, abuse, and scorn from men is the common lot of God’s saints in this world (Mat 5:10-12).

Frequently, the believer’s greatest enemies are those who were once closest to him. A man’s foes are often those of his own household when he follows Christ (Mat 10:30). These men were Saul’s neighbors, friends, and kinsmen. They once attended church together at the local synagogue. Saul had done nothing to arouse their malice, except trust Christ, follow Christ, and preach Christ. For that they tried to kill him!

The gospel of Christ, the message of salvation by grace alone, through faith alone, in Christ alone, is offensive to lost, self-righteous men and women (1Co 1:23-24; Gal 5:11). It offends man’s pride, because it declares the total depravity and utter inability of Adam’s fallen race regarding all things spiritual (Eph 2:1-3; Rom 5:12). The gospel of Christ offends man’s sense of supremacy and self-determination, because it declares the absolute, universal sovereignty of God (Rom 9:15-18). It offends man’s wisdom, because it declares salvation to be through the substitutionary sacrifice of Christ alone (Rom 3:24-26; 1Co 1:21-31). And it offends man’s self-righteousness, because it declares his works of righteousness to be but dung and filthy rags (Php 3:8; Isa 64:6) and makes salvation to be entirely the work of God’s sovereign grace (Eph 2:8-9; 2Ti 1:9; Tit 3:5-6).

But God is faithful! He graciously delivered Saul from his persecutors (Act 9:24-25). Saul “escaped out of their hands” by the good providence of God. The Lord knows how to deliver the godly out of temptation. With every trial, he makes a way to escape, that we may be able to bear it (1Co 10:13).

DIFFICULTY AT JERUSALEM (Act 9:26-30) – When he fled from Damascus, Saul went to Jerusalem. He had escaped his persecutors only to find difficulty among God’s saints! They did not persecute him, but neither did they trust him. God’s people are not without their faults. Sometimes true believers say and do things that hurt and hinder one another. They have no malicious designs against one another; but they are yet in this body of flesh and sometimes their fleshly nature is sadly evident.

When he arrived at Jerusalem Saul sought a place among the Lord’s people (Act 9:26). His first concern was to find the congregation of God’s saints. Where they were, he would be found. “He assayed to join himself unto the disciples.” That means, Paul applied for membership in the local church at Jerusalem. He was not recruited by the church in a “membership drive”. He asked for membership voluntarily. He loved Christ and his people and wanted to be identified with them.

“It is the duty and interest of every gracious soul to join himself to a church of Christ, which consists of the disciples of Christ, who have learned Christ and the way of life and salvation by him…To be joined to a church is to become an open subject of Christ’s kingdom, a citizen of the heavenly Jerusalem, one of the family of God, and a member of the body of Christ visibly” (John Gill).

At first the disciples were suspicious of Saul (Act 9:26). He was not offended by their error. He understood it and forgave it. He was a gracious man. Later, he gave us instruction about receiving brethren with baseless suspicions (Rom 14:1). Believers are to receive one another upon the basis of their profession of faith in Christ, as we would receive Christ himself. We are to treat one another as we would treat Christ, because every believer is truly one with Christ. After Barnabas recommended him, Saul was received into the church (Act 9:27). It is evident from this passage that only two things are to be regarded as qualifications for church membership: (1) Faith in Christ and (2) Believer’s Baptism. Nowhere in the New Testament is anything more required or anything less accepted.

While at Jerusalem Saul gained reputation as a faithful servant of Christ (Act 9:28-30). He spent his time in the company of God’s saints and faithfully bore witness to the Person and work of Christ. Yet, his bold confession of Christ stirred up the wrath of the Grecians. When they tried to kill him, Saul escaped out of Jerusalem and fled to Tarsus. Learn two things from this: (1). GOD’S SOVEREIGN PROVIDENCE OVERRULES EVEN THE WICKED DEEDS OF MEN IN THE ACCOMPLISHMENT OF HIS PURPOSE (Psa 76:10). By the wrath of these men God sent Saul to preach among the Gentiles (Act 22:17-21). (2) GOD’S SERVANTS ARE SAFE UNTIL THEIR WORK IS DONE. “Mortals are immortal here until their work is done!”

DELIGHT IN THE CHURCHES (Act 9:31) – The churches of Christ had endured a long season of persecution. Then God saved the persecutor! The lion who once roared against God’s little flock was made to lie down with the lambs. “Then the churches had rest; and walking in the fear of the Lord and in the comfort of the Holy Ghost, were multiplied.” The churches of Christ will have times of trouble in this world; but our troubles will not last forever. Our God will make us triumphant in his time (Mat 16:18). During these days of relative rest the people of God should be more fully employed than ever in the furtherance of the gospel, as we walk in the fear of the Lord, enjoying the comfort of the Holy Spirit.

Fuente: Discovering Christ In Selected Books of the Bible

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the Jews: Act 9:16, Act 13:50, Act 14:2, Act 14:19, Act 22:21-23, Jos 10:1-6, Mat 10:16-23, 2Co 11:26, 1Th 2:15, 1Th 2:16

Reciprocal: Jos 10:4 – we may Isa 59:15 – he that Joh 11:53 – they Act 5:33 – took Act 9:29 – but Act 20:3 – the Jews Act 20:19 – by the Act 23:21 – for Act 26:17 – Delivering 2Ti 3:11 – but

Fuente: The Treasury of Scripture Knowledge

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Act 9:23. The preaching of Saul finally roused the Jews to anger, and they plotted to kill him whenever he came outside the city walls.

Fuente: Combined Bible Commentary

Act 9:23. After that many days were fulfilled. Some three years probably had now elapsed since the day when Ananias had restored sight to the blinded Pharisee leader; the Damascus preaching and the Arabian journey and sojourn had filled up the period.

The Jews took counsel to kill him. Sauls great learning and ability made him a most formidable adversary in argument. In bygone years they had murdered at Jerusalem the brilliant Hellenist scholar and orator Stephen (see Acts 7). They now determined to rid themselves of this new and dreaded defender of the faith of Jesus of Nazareth. Chrysostom, in one of his homilies on the Acts, remarks: They thought they were rid of argument in such questions in getting rid of Stephen; but they found another more earnest than Stephen. Mr. Lewin (St. Paul, chap. v. observes that the present posture of affairs at Damascus offered a favourable opportunity; had the city been subject to Roman jurisdiction, the Jews could not without the fiat of the procurator or prefect have deprived any man of life. But Aretas (see 2Co 11:32), to whose kingdom of Petra Damascus now belonged, was less careful of public liberties, and in order to conciliate the Jews he had invested their council and chief officer, called the Ethnarch, with supreme power over their own people. A capital charge was therefore made against Saul, and the Ethnarch, as the representative of the Jewish nation, issued a warrant for his apprehension. The gates of Damascus were watched by the Jews day and night to prevent his escape. Saul, as inflexible in the defence of the Gospel as before, through ignorance he had been furious against it, was willing, we cannot doubt, to lay down his life for his creed; but Providence had destined him for many a long year to stand forth as the great champion of the Church, and to carry its standard triumphantly into far remoter regions. The plot against his life was divulged, and the disciples took him, and at midnight let him down through the window of one of the houses built upon the wall. . . . The traditional window through which St. Paul was let down was some years ago demolished by a fanatic Mohammedan.

Fuente: A Popular Commentary on the New Testament

Act 9:23-25. And after many days were fulfilled In which several events took place, which are elsewhere hinted at; and particularly after he had made an excursion into Arabia, as is mentioned Gal 1:16-18, probably to spread the gospel there, or, as some suppose, that he might have opportunity, in privacy and retirement, for studying the Jewish Scriptures more carefully than he had done, by the help of the new light which had been bestowed on him, and for prayer and meditation, and attending to such further revelations as Christ should be pleased to make to him; and after he had returned again to Damascus, the Jews took counsel to kill him Finding it impossible to answer his arguments, or to damp his zeal, they resolved to silence him by putting an end to his life. Here we cannot but reflect on the astonishing malignity and obstinacy of these blinded Jews! How amazing it is, that when so great a persecutor of the Christians was, by a voice and appearance from heaven, converted to Christianity, they should be so far from following his example, that they should attempt even to take away his life! In this design they were assisted by the governor of the city, under Aretas, king of Arabia, who, after having been conquered by the Romans under Pompey, had by some means got possession of it. This governor guarded the city night and day with the greatest strictness, persons being appointed to keep watch at all the gates to prevent his escaping; and the Jews, in the mean time, lying in wait to seize and murder him. Their designs, however, were known to Saul, God graciously discovering them to him, so that he kept himself concealed, and gave them no opportunity of executing their purpose. Then the disciples Who were in Damascus, anxious to preserve a life of so much value; took him by night When they were not observed, either by the Jews or the governors garrison; and let him down by the wall in a basket As Rahab did the spies, Jos 2:15; and Michal did David, 1Sa 19:12; the providence of God directing and assisting them in this undertaking, so that, as he himself says, (2Co 11:32-33,) he escaped out of their hands.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

23-25. Saul now begins to see enacted in Damascus scenes similar to those in which he had played a part in Jerusalem; but his own position is reversed. He begins to experience, in his turn, the ill-treatment which he had heaped upon others. (23) “Now when many days were fulfilled, the Jews determined to kill him; (24) but their plot was known to Saul; and they watched the gates, day and night, that they might kill him. (25) Then the disciples took him by night, and let him down through the wall in a basket.” The Jews were not alone in this plot. Dwelling as strangers in a foreign city, they would hardly have ventured upon so murderous an undertaking without the connivance of the authorities. Paul himself informs us that the governor of the city lent them his active co-operation. He says: “In Damascus, the governor under Aretas, the king, kept watch over the city with a garrison, desiring to apprehend me.” From the same passage in Second Corinthians, we learn that it was through a window in the wall that he was let down. Even to the present day there are houses in Damascus built against the wall, with the upper stories projecting beyond the top of the wall, and containing windows which would answer admirably for such a mode of escape. The observations of modern travelers are constantly bringing to light topographical facts which accord most happily with the inspired narrative. Another such is the fact that there is yet a street in Damascus running in a straight line from the eastern gate for about a mile, to the palace of the Pasha, which can be no other than “the street called Straight,” on which Judas lived, and where Ananias found Saul.

It was three years from the time of his conversion that Saul made this escape from Damascus. The whole of this period had not been spent in that city, but he had made a preaching tour into Arabia, and returned to Damascus. This we learn from his own pen: “I conferred not with flesh and blood, neither went I up to Jerusalem to them who were apostles before me; but I went into Arabia, and returned again into Damascus. Then, after three years, I went up to Jerusalem to see Peter.” It is quite probable that some excitement attendant upon his preaching in other parts of the dominions of King Aretas had some influence in securing the ready co-operation of the Arabian governor with the Jews, in trying to take his life.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

23. Hence the Jews can stand him no longer. The Greek reveals that they passed a vote, assuming the form of a decree, to kill him. They secure the co-operation of Areta, the governor, who keeps the gates guarded, so as to catch him if he endeavors to pass out, while the Jews ransack the whole city to find him for martyrdom. His time had not come. The disciples slip him over the wall in the night and let him down in a basket.

Fuente: William Godbey’s Commentary on the New Testament

9:23 {4} And after that many days were fulfilled, the Jews took counsel to kill him:

(4) Paul, who was before a persecutor, now has persecution planned against himself, though it will not happen for a long time.

Fuente: Geneva Bible Notes

Saul’s escape from Damascus 9:23-25

Luke included this incident to prove the genuineness of Saul’s conversion. He who had been persecuting to the death believers in Jesus had now become the target of deadly persecution because of his changed view of Jesus.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

It is hard to determine how "many days" had elapsed, but evidently Saul remained in Damascus several months. F. F. Bruce dated his return to Jerusalem about A.D. 35 and his conversion in 33. [Note: Bruce, Commentary on . . ., p. 205. Cf. Galatians 1:18.] This would mean that Saul was converted just a few months after Jesus’ ascension to heaven. [Note: Cf. Harold W. Hoehner, Chronological Aspects of the Life of Christ, p. 143.] I think it is more probable that Saul became a Christian a little later, perhaps in 34, and returned to Jerusalem in A.D. 37. Regardless of the dates, we know that he finally left Damascus for Jerusalem three years after his conversion (Gal 1:18).

"No one persecutes a man who is ineffective and who obviously does not matter. George Bernard Shaw once said that the biggest compliment you can pay an author is to burn his books. Someone has said, ’A wolf will never attack a painted sheep.’ Counterfeit Christianity is always safe. Real Christianity is always in peril. To suffer persecution is to be paid the greatest of compliments because it is the certain proof that men think we really matter." [Note: Barclay, p. 77.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)