Exegetical and Hermeneutical Commentary of Acts 9:27
But Barnabas took him, and brought [him] to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
27. But Barnabas took him, and brought him to the apostles ] i.e. to such of the Apostles as happened to be then in Jerusalem. During a short space of fifteen days it is easy to understand that all but Peter and James might be absent from Jerusalem. St Paul tells us he only saw these two during his visit (Gal 1:19), and all that he says is perfectly consistent with St Luke’s narrative. Barnabas, who introduced Saul to the Apostles, has already been mentioned as a Levite of Cyprus (Act 4:36), and from the proximity of Cyprus to Cilicia, and the distinction of the schools of Tarsus, a conjecture has been hazarded that Barnabas may have been known to Saul before they came to Jerusalem. This would explain how it came to pass that while the other disciples were afraid of him, Barnabas listened to his statement and repeated it to the rest of the Church.
and declared unto them how he had seen the Lord in the way, &c.] It is worthy of notice in how many forms the statement of the appearance of Jesus to Saul is repeated. This was indeed the turning-point of the Apostle’s life, Jesus of Nazareth seen as the glorified Son of God.
and how he had preached [ spoken ] boldly at Damascus in the name of Jesus ] Whether the knowledge of Barnabas was derived from Saul himself or from other sources we are not told, but in the political turmoil of the times (see Act 9:24, note) we may easily suppose that the teachings of a preacher who appeared for a brief space, and then retired from Damascus, and who had only lately reappeared, would not be widely known among the Church at Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
But Barnabas – See the notes on Act 4:36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.
To the apostles – To Peter and James, Gal 1:18-19. Probably the other apostles were at that time absent from Jerusalem.
And declared unto them … – It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:
(1) It is certain that contact between different countries was then much more difficult than it is now. There were no posts; no public conveyances; no mails; no telegraphs; nothing that corresponded with our modes of contact between one part of the world and another.
(2) There was at this time a state of animosity amounting to hostility subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away (Josephus, Antiq., book 18, chapter 5, section 1, 2). The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.
(3) Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,
(4) Though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Barnabas – brought him to the apostles] That is, to Peter and James; for others of the apostles he saw none, Ga 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Ga 1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul’s conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;
1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.
2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.
3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.
4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.
5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul’s conversion as quiet as possible, that the Christian cause might not gain credit by it.
6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of Barnabas mention is made, Act 4:36, who is thought to have been Pauls fellow disciple under Gamaliel.
Brought him to the apostles; these apostles, to whom Barnabas brought Paul, were Peter and James, as Gal 1:18,19, who being the apostles of the circumcision, or having Judea under their charge, were abiding at Jerusalem, whilst the other apostles probably were absent, being founding of churches elsewhere.
He had seen the Lord, &c, :some take these things to have been related by Paul, others by Barnabas, who testified these things concerning Paul.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. But Barnabas . . . brought himto the apostlesthat is, to Peter and James; for “other ofthe apostles saw I none,” says he fourteen years after (Gal 1:18;Gal 1:19). Probably none of theother apostles were there at the time (Ac4:36). Barnabas being of Cyprus, which was within a few hours’sail of Cilicia, and annexed to it as a Roman province, and Saul andhe being Hellenistic Jews and eminent in their respective localities,they may very well have been acquainted with each other before this[HOWSON]. What is heresaid of Barnabas is in fine consistency with the “goodness”ascribed to him (Ac 11:24),and with the name “son of consolation,” given him by theapostles (Ac 4:36); and afterPeter and James were satisfied, the disciples generally would at oncereceive him.
how he had seen the Lord . .. and hethe Lord.
had spoken to himthatis, how he had received his commission direct from the Lord Himself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Barnabas took him, and brought him to the apostles,…. To Peter and James, the brother of our Lord, for no other apostles did he see at this time, Gal 1:18. It is probable that Barnabas had been at Damascus, and had there related to him, the whole account of Saul’s conversion and entrance on the ministry, which he gives a particular relation of, as follows:
and declared unto them, how he had seen the Lord in the way; he told the apostles, Peter and James, how that Christ had appeared to him in person, as he was on his way to Damascus:
and that he had spoken to him; and expostulated with him about his persecution of him in his members, and bid him go into the city, where it should be told him what he should do:
and how he had preached boldly at Damascus in the name of Jesus; that he had used great freedom of speech, and had shown courage and greatness of mind in preaching Christ at Damascus, both as soon as he was converted, and now upon his return thither. Hence it is manifest, that previous to admission into a church of Christ, and in order to satisfy the members of it, and gain their assent to such an admission, there ought to be a declaration made of the work of grace upon the souls of such, who propose to be joined to it; as how the Lord has met with them, and shown them the evil of their ways, and given them repentance unto life; and how they have had a sight of him by faith, and have looked to Christ and believed in him for the salvation of their souls; and how they have embraced the doctrines of the Gospel, and have found much sweetness and comfort in them; and that from a principle of love to him, and faith in him, and with a view to his glory, they are willing to submit to his ordinances, and to walk in holy fellowship with his people; and such an account of Saul being given by Barnabas, who had had it from him; and this being, no doubt, declared and attested by Saul himself, he was received into fellowship with the disciples: hence it follows,
Fuente: John Gill’s Exposition of the Entire Bible
Took him (). Second aorist middle (indirect) participle of , common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts 4:36; Acts 11:22) to win the favour of the apostles, Peter in particular (Ga 1:19) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them.
To the apostles ( ). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. So Barnabas introduced Saul to Peter and vouched for his story, declared it fully (, in detail) including Saul’s vision of Jesus ( ) as the vital thing and Christ’s message to Saul ( ) and Saul’s bold preaching (, first aorist middle indicative of from — telling it all as in Ac 2:29). Peter was convinced and Saul was his guest for two weeks (Ga 1:18) with delightful fellowship (). He had really come to Jerusalem mainly “to visit” (to see) Peter, but not to receive a commission from him. He had that from the Lord (Ga 1:1f.). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Ac 12:12) who was a cousin of Barnabas (Col 4:10). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
Fuente: Robertson’s Word Pictures in the New Testament
Declared [] . Related throughout. See on Luk 8:39; and compare on declaration, Luk 1:1.
Had preached boldly [] . See on freely, ch. 2 29.
Fuente: Vincent’s Word Studies in the New Testament
1) “But Barnabas took him,” (Barnabas de epilobo menos auton)”Then Barnabas took hold of him, “took him into his care, into his home, Act 4:36; Act 13:2. He was an Holy Spirit filled member of the church at Jerusalem.
2) “And brought him to the Apostles,” (egagen pros tous apostolous) “And led him (went with him) to the Apostles,” to Peter and James only, Gal 1:19. Barnabas had learned of Paul’s conversion, call and obedience and vouched for his honesty, Pro 17:17; Rth 1:16.
3) “And declared unto them,” (kai diegesato autois) “And related or narrated, gave in step by step order to them,” to the two apostles, the appointed leaders of the church, Peter and James, Gal 1:18-20.
4) “How he had seen the Lord in the way,” (pos en to hodo eidon ton kurion) “How he had seen (come to behold) the Lord in the way, the journey to Damascus,” Act 9:5-6; Act 9:17; Act 22:13; Act 22:15; Act 26:16.
5) “And that he had spoken to Him,” (kai hoti elalesen auto) “And that he had conversed with Him,” as related by Paul repeatedly in recounting his conversion experience, Act 22:5-12; Act 26:9-28.
6) “And how he had preached boldly,” (kai pos eparresiasato) “And how he had spoken boldly,” with boldness in the synagogues, Act 9:20-21.
7) “At Damascus in the name of Jesus,” (en Damako en to onomati lesou) “In the name of Jesus in the Damascus area,” or at Damascus, Act 9:22; Act 17:3; Act 18:28.
Fuente: Garner-Howes Baptist Commentary
27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, (621) and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried (622) to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked (623) not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul’s boldness.
(621) “ Id nimiae forsan timiditatis fuit,” that, perhaps, was owing to too great timidity.
(622) “ Experti sunt,” experienced.
(623) “ Provocassent,” challenged or defied.
Fuente: Calvin’s Complete Commentary
(27) But Barnabas took him.What, we ask, made Barnabas more ready than others, not only to receive the convert himself, but to vouch for his sincerity? The answer is found in the inference that the Levite of Cyprus and the tent-maker had been friends in earlier years. The culture of which Tarsus was the seat, would naturally attract a student from the neighbouring island, and the eagerness of Barnabas to secure Sauls co-operation at a later stage of his work (Act. 11:25) may fairly be looked on as furnishing a confirmation of the view now suggested. He knew enough of his friend to believe every syllable of what he told him as to the incidents of his conversion.
Brought him to the apostles.In the more definite account in Gal. 1:18-19, we find that his primary purpose was to exchange thoughts ( = to inquire, the word from which we get our history) with Peter, and that the only other leading teacher that he saw (we need not now inquire whether he speaks of him as an Apostle or not) was James, the Lords brother. It may, perhaps, be inferred from this, either (1) that the other Apostles were absent from Jerusalem at the time, or (2) that the new convert did not attend any public meeting of the Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Barnabas As he was a native of Cyprus, a few hours’ sail from Tarsus, he might have been a friend from boyhood to Saul.
To the apostles Peter and James, who were probably the only apostles then in Jerusalem, (Gal 1:18-19.) These may have known more clearly of Saul’s conversion, but it was necessary that they should be duly certified by a more authentic witness in order that they might reassure the suspicious brethren.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.’
Then Barnabas, who all knew as a godly disciple, who had sold his field in order to support the believers in the church in Jerusalem (Act 4:36-37), came forward, introducing Saul to the Apostles, and declaring how Saul had seen the Lord in the way, and how the Lord had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. And from then on he was accepted. It would seem that Barnabas had contacts in Damascus who had brought him news of all the happenings there, while the Apostles, being more in the Hebrew Christian community, were more isolated from work outside their purview.
In Galatians Paul tells us that he saw no Apostles other than Peter, with whom he met up a period of fifteen days, meeting also with James, the Lord’s brother, and no doubt discussed the things concerning the Kingly Rule of God and, we may assume, they agreed together (Gal 1:18-19). How then is this to be reconciled with the above? The answer probably lies in the fact that ‘to the Apostles’ was seen as fully satisfied by presenting him to Peter and James, the Lord’s brother. Their sanction would be sufficient to satisfy the whole of the twelve. What Luke is pointing out is not that all the Apostles were there, but that Saul had the full sanction of the Apostles as a whole.
We should note in this regard the differences in emphasis between the two passages. Luke is concerned that we should see that Paul was fully accepted by the Apostolate. Paul was concerned to demonstrate that he was not dependent on the Apostles, and that the source of his revelations was God. Thus Luke is all embracing, while Paul is exact.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Ver. 27. And how he had preached boldly ] See Trapp on “ Act 9:21 “ See Trapp on “ Act 9:29 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27 .] It is very probable that Barnabas and Saul may have been personally known to each other in youth. ‘Cyprus is only a few hours’ sail from Cilicia. The schools of Tarsus may naturally have attracted one who, though a Levite, was a Hellenist: and there the friendship may have begun, which lasted through many vicissitudes, till it was rudely interrupted in the dispute at Antioch (ch. Act 15:39 ).’ (C. and H., edn. 2, i. p. 127.)
.] Only Peter, and James the Lord’s brother, Gal 1:18-19 . Probably there were no other Apostles there at the time: if there were, it is hardly conceivable that Saul should not have seen them. On his second visit, he saw John also ( Gal 2:9 ). Perhaps he never saw in the flesh any other of the Apostles after his conversion.
] viz. Barnabas, not Saul.
Fuente: Henry Alford’s Greek Testament
Act 9:27 . , cf. Act 4:36 . Saul and Barnabas may have been previously acquainted, see J. Lightfoot, Hor. Heb. , and note on Act 4:36 . St. Chrysostom, Hom. , xxi. (so Theophylact and Oecumenius), sees here a proof of the kindly nature of Barnabas, so truly called “Son of Consolation”. For an appreciative notice of the goodness and generosity of Barnabas, from a very different standpoint, see Renan, Apostles , p. 191 E.T. ., cf. Act 23:19 ; so as to disarm fear: on the force of this characteristic word of St. Luke see Ramsay, St. Paul , p. 245, Friedrich, p. 27, and below Act 17:19 ; generally constructed with genitive, but here is probably governed by ; cf. Act 16:19 , and Act 18:17 , where also the accusative is found in cases of a finite transitive verb following the participle, . Blass, Gram. , p. 100, note 2, refers to , and understands with . , cf. Gal 1:19 ; there is no contradiction, although St. Paul’s own narrative confines Saul’s introduction to Peter and James: “though most of the Apostles were absent, yet the two real leaders were present” (Ramsay), and this was the point which St. Luke would emphasise. Wendt (1899) rejects the narrative of Acts as indistinct when compared with Gal 1 , but see Lightfoot, Galatians , p. 91, and Drummond, Galatians , p. 67; see below on Act 9:30 also. , exposuit, i.e. , Barnabas (but Beza and Meyer make Saul the subject, although unlikely from construction and context); verb twice in Luke’s Gospel, Luk 8:39 ; Luk 9:10 , and three times in Acts, Act 8:33 (quotation), Act 12:17 ; cf. Heb 11:32 , and Mar 5:16 ; Mar 9:9 ; and nowhere else in N.T.; frequent in LXX to recount, narrate, declare, cf. 1Ma 5:25 ; 1Ma 8:2 ; 1Ma 10:15 ; 1Ma 11:5 , and several times in Ecclesiasticus. Similarly used in classical Greek; Grimm compares figurative use of German durchfhren . .: while it is not said in any part of the three accounts of the Conversion that Saul saw Jesus, it is distinctly asserted here in a statement which Barnabas may well have received from Saul himself, and also in the two expressions of Ananias, cf. Act 9:17 , Act 22:14 ; cf. also the Apostle’s own words, 1Co 9:1 ; 1Co 15:8 . , cf. the verb with the expression , see above on Act 4:13 , and of the preaching of the other Apostles and of the Church, cf. Act 28:31 (of Paul). Verb only used by Luke and Paul, and always of speaking boldly the truths of the Gospel; so seven times in Acts, and also in 1Th 2:2 , Eph 6:20 .
Fuente: The Expositors Greek Testament by Robertson
Barnabas. See note on Act 4:36.
took = laid hold of. Greek. epilambanomai. Occurs twelve times in Luke and Acts. Mostly of helping or arresting.
apostles. App-189.
declared = related. Greek. diegeomai. See note on Act 8:33.
spoken. Greek. laleo. App-121.
preached boldly = spoke without reserve. Greek. parrhiesiazomai. Occurs elsewhere, Act 9:29; Act 13:46; Act 14:3; Act 18:26; Act 19:8; Act 26:26. Eph 6:20. 1Th 2:2.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] It is very probable that Barnabas and Saul may have been personally known to each other in youth. Cyprus is only a few hours sail from Cilicia. The schools of Tarsus may naturally have attracted one who, though a Levite, was a Hellenist: and there the friendship may have begun, which lasted through many vicissitudes, till it was rudely interrupted in the dispute at Antioch (ch. Act 15:39). (C. and H., edn. 2, i. p. 127.)
.] Only Peter, and James the Lords brother, Gal 1:18-19. Probably there were no other Apostles there at the time: if there were, it is hardly conceivable that Saul should not have seen them. On his second visit, he saw John also (Gal 2:9). Perhaps he never saw in the flesh any other of the Apostles after his conversion.
] viz. Barnabas, not Saul.
Fuente: The Greek Testament
Act 9:27. , Barnabas) With him afterwards Saul had a peculiar connection.- , to the apostles) Peter and James, Gal 1:18-19.-, related) He who previously had been an adversary, deservedly proves himself (has to prove himself) a changed man.
Fuente: Gnomon of the New Testament
Barnabas: Act 4:36, Act 11:22, Act 11:25, Act 12:25, Act 13:2, Act 15:2, Act 15:25, Act 15:26, Act 15:35-39, 1Co 9:6, Gal 2:9, Gal 2:13
the apostles: Gal 1:18, Gal 1:19
how he had seen: Act 9:17, 1Co 15:8
and how: Act 9:20-22, Act 4:13, Act 4:29, Eph 6:19, Eph 6:20
Reciprocal: Act 9:29 – he spake Act 18:27 – the brethren 2Co 3:12 – plainness
Fuente: The Treasury of Scripture Knowledge
8
Act 9:27-28. Barnabas was a native of Cyprus (chapter 4:36) which was not far from Damascus. It was natural that he would be more or less familiar with the events that took place in that city, especially as they concerned the religion he professed. His introduction of Saul to the apostles was satisfactory, so that he was with them in their movements in and out of Jerusalem.
Fuente: Combined Bible Commentary
Act 9:27. But Barnabas took him. Barnabas, a Levite of the island of Cyprus, early a disciple of Christ, and, according to Eusebius and Clement of Alexandria, one of the seventy, in the first days after the resurrection held a prominent place in the little Church of Christ. We hear of him as one of the wealthy brethren who sold their land, and gave the price to the apostles for the use of the society (Act 4:36-37). His influence seems to have been very great in the first councils of the believers in Jesus: a word of his changed the mind of the leaders of the community in regard to the convert Saul of Tarsus. Subsequently associated with Saul, being specially pointed out by the Holy Ghost for the missionary work, he was with him solemnly ordained by the Church, and in the council of Jerusalem (Acts 15) the two were specially recognised as apostles of the Gentiles. The Clementine Homilies relate that Barnabas was a disciple of the Lord Himself, and assign to him the conversion of Clement of Rome. The Recognitions even assert that he preached at Rome during the lifetime of the Lord. There is a well-known epistle which bears the honoured name of Barnabas; but although the epistle is undoubtedly the work of the first age of Christianity, and writers of great weight like Clement of Alexandria and Jerome identify the author with the fellow-labourer of St. Paul, still, the best scholars hesitate to attribute this writing which bears his name to Barnabas the apostle.
Brought him to the apostles, viz. to Peter and James, as we learn from Gal 1:18-19, where Paul, mentioning how during that visit to Jerusalem he abode with Peter, writes: Other of the apostles saw I none, save James the Lords brother. The other members of the apostolic body were at this time most probably absent from the city.
Fuente: A Popular Commentary on the New Testament
See notes on verse 26
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Barnabas willingly reached out to the new convert in Jerusalem, as Ananias had done in Damascus. His behavior here is consistent with what we read of him elsewhere in Acts (cf. Act 4:36-37; Act 11:22-30; Act 13:1 to Act 14:28; Act 15:2-4; Act 15:12; Act 15:22). Barnabas proved to be a true "Son of Encouragement" (Act 4:36) for Saul.
"First, the Church owed Paul to the prayer of Stephen. Then the Church owed Paul to the forgiving spirit of Ananias. And now we see that the Church owed Paul to the large-hearted charity of Barnabas. . . . The world is largely divided into people who think the best of others and people who think the worst of others; and it is one of the curious facts of life that ordinarily we see our own reflection in others, and we make them what we believe them to be." [Note: Barclay, p. 78.]
The apostles whom Saul met were Peter and James, the Lord’s half brother (Gal 1:17-19). Paul wrote later that he stayed with Peter for 15 days (Gal 1:15), but he may have been in Jerusalem somewhat longer at this time. James was an apostle in the general sense of that term. He was not one of the Twelve. [Note: See my comments on 14:4.]
Barnabas pointed out three indications that Saul’s conversion was genuine for the benefit of the Christian skeptics. Saul had seen the Lord, he had talked with Him, and he had witnessed boldly in Damascus in Jesus’ name. Imagine how difficult it must have been for those Christians who had relatives whom Saul had persecuted to sit down with him in church meetings and share the Lord’s Supper.