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Paul's conversion by the Lord and his stay in Damascus (1–25). Christian Paul's first sojourn in Jerusalem (26–30). Peter in Lydda, healing of Aeneas (31–35). Peter in Joppa (Jaffa), resurrection of Tabitha (36–43) Acts 9:1. Saul, still breathing threats and murder against the disciples of the Lord, came to the high priest “Saul, while still breathing threats...” - while the disciples of the Lord, who had scattered after the murder of Stephen, spread the gospel to other cities (Acts 8:1, 4, etc.), Saul continued (Acts 8:3) his persecution of Christians with the same force. The expression - “breathing threats and murder” - seems to indicate a wild, bloodthirsty beast, suffocating from its greed. Threats and murders became like the air that Saul breathed and which was as essential a necessity for him as ordinary air is for all people. “He came to the high priest...” If Saul’s conversion is assumed no later than 36 AD, then the high priest then was the same Caiaphas, who was removed only in 36 by the Roman proconsul of Syria, Vitellius. The place of Caiaphas was taken by Jonathan, the son of the former high priest - Caiaphas' father-in-law - the famous Ananas or Annas. But already in the next year 37, this high priest was also removed and replaced by his brother, another son of Anan - Theophilus (Archaeol. Flavius, XVIII, 4 etc.). In all likelihood, this latter was the high priest at the time described. Acts 9:2. and asked him for letters to Damascus to the synagogues, so that whoever he found following this teaching, both men and women, would be tied up and brought to Jerusalem. “Damascus” is the ancient main city of Syria, 200 versts northeast of Jerusalem. Since the time of the Seleucids, a lot of Jews lived in it, so that Nero could kill up to 10,000 of them there (Flavius, “On the War of Judas.” I, 2, 15; II, 20, 2). With such a large number of Jews here, they had not one, but many synagogues, which is confirmed in this place: “he asked for letters to the synagogues...” This same large number of Jews living in Damascus made us guess about the possibility of Christianity spreading here too, which promised rich food for the jealousy of the persecutor of Christ, as Saul was then. How and when the faith of Christ could have been brought and spread in Damascus, the writer does not mention: it was probably originally brought by Damascus Jews who traveled to the Jerusalem holidays, and was confirmed and spread by the disciples of the Lord who scattered after the death of Stephen (Acts 8:4), who went to Phenicia and Cyprus and Antioch (Acts 11:19), which means they could have been in Damascus, which lay even closer to Jerusalem than Cyprus and Antioch. For greater success of the planned enterprise, Saul reserves powers from the Jerusalem Sanhedrin and its main representative - the high priest. The letters are addressed to the “synagogues,” specifically to each one, probably to strengthen Saul’s powers and to facilitate his cause. It is assumed that Christians converted from Jews had not yet separated from the synagogues and participated in their meetings, just as the apostles themselves and other believers had previously participated in temple liturgical meetings (Acts 3, etc.). “Those who follow this teaching...” – Greek. τῆς οδοῦ όντας ... – more precisely, the glory: “of that path that exists.” Path - in the sense of a certain kind of life and activity in accordance with a certain teaching, in this case - the path of Christian life (cf. Matt. 22:16). “Bound, bring to Jerusalem...” The Sanhedrin of Jerusalem retained the right of judicial power in matters of faith over all Jews in all countries of the world. All foreign Jews voluntarily recognized this power over themselves, which was not taken away from the Sanhedrin by the Romans. All this sufficiently explains the possibility for Saul of those actions for which he went to Damascus. Acts 9:3. As he walked and approached Damascus, a light from heaven suddenly shone around him. “Suddenly a light from heaven shone around him...” (cf. Acts 22ff.). The writer does not speak directly here, but further features of the story and the Apostle Paul himself make it clear that in the radiance of heavenly light the Lord Jesus Himself appeared to the bodily eyes of Saul in the divine-human glorified flesh (cf. Acts 9:17, 27, 22:14; 1 Cor.9:1, 15:5-8). This vision of the Lord, put by Paul in the same category as the appearances of the Lord to the apostles after the resurrection, was probably very short-lived, for Saul fell and his eyes were blinded (Acts 9:8). Acts 9:4. He fell to the ground and heard a voice saying to him: Saul, Saul! Why are you persecuting Me? The vision, interrupted by the blinding of Saul, continues with hearing the voice of the One who appeared: “Why are you persecuting Me?” This, according to Chrysostom’s interpretation, seemed to say: “For what offense from Me, great or small, are you doing this?...” At the same time, it is made clear that in persecuting the followers of the Lord, He Himself suffers persecution (cf. Luke 10 and parallels). Acts 9:5. He said: Who are you, Lord? The Lord said: I am Jesus, whom you are persecuting. It's hard for you to go against the grain. Saul’s question to the One who appeared is “who are you?” - clearly shows that the appearance of the Lord to him and the whole event of his conversion to Christ was a completely unexpected thing for him, that it was not prepared by any internal struggle in Saul of his former Jewish convictions with new impressions of Christianity, favorable to him - a struggle that could plunge him into a special state of spirit, in which the subjective image of his fantasy could be accepted by him as an objective phenomenon to him. From the account of the event it is clear, on the contrary, that Saul did not even think about Jesus at that time, otherwise he would hardly have understood immediately and had the need to ask who this one who appeared to him was? And in general, it is not possible to imagine such an internal struggle in Saul at a time when, while persecuting Christians, he was too sure that he was fighting for the cause of Jehovah God (cf. Acts 22:3; Gal.1:14). Finally, Paul himself talks about this event as completely unexpected for him and without any preparation on his part (Acts 22 and Acts 26, cf. Gal. 1:14–15). “It’s difficult for you to go against the pricks...” is a popular proverb that expresses the futility of efforts against an irresistible force, a dangerous futility that threatens defeat for those going against this force, in this case the Divine, omnipotent force. Acts 9:6. He said in awe and horror: Lord! what do you want me to do? and the Lord said to him: Arise and go into the city; and it will be told to you what you need to do. The fear that gripped Saul and plunged him to earth before the heavenly glory of the One who appeared, turned, upon the revelation of the Name of Jesus to him, into horror and trembling, and he humbly recognizes the One who appeared as Lord, and himself as His servant, ready for all His commands. “Go to the city...”, i.e. Damascus. Acts 9:7. The people walking with him stood in a daze, hearing the voice but not seeing anyone. That Saul’s vision of the Lord was not some kind of hallucination caused by his internal struggle and direction of thoughts is clear from the fact that it was also felt by Saul’s companions. “The light shines on everyone and those who were with him, so that they testify to this phenomenon, but it does not blind everyone, but only Paul, so that they would not think that this was a general and, as it were, accidental misfortune, but so that it would be revealed that this was completely the action of Divine Providence” (Theophilus). In these same forms, in addition to light, the companions perceive the voice of the Speaker, although they are not worthy to see Him. In Acts. XXII, 9 says that Paul’s companions “did not hear the voice of Him who spoke.” How to reconcile the apparent contradiction of these two passages of the writer, one of which speaks of hearing, and the other of not hearing the voice? Obviously, here we need to distinguish between hearing and listening. While Saul not only heard, but also understood what was heard, he knew both the Speaker and what was said, his companions only heard the sound of the voice, not understanding anything from what was heard. For another curious example of such unequal perception of sounds, see John 12:28, 29. Acts 9:8. Saul got up from the ground, and with his eyes open he saw no one. And they led him by the hands and brought him to Damascus. When the vision ended, the voice ceased and Saul stood up to go to Damascus, at the command of the Lord, it turned out that he was blind. Paul says that this happened because of the glory of the light that shone around him (Acts 22:11); but one cannot help but see in this a special action of God, for his companions, who also saw the light, did not lose their sight (Acts 22:9). This was partly as a punishment for the persecutor, partly as a symbolic meaning of the fact that hitherto, with open eyes, he was spiritually blind in relation to the truth of Christ (cf. Chrysostom); Finally, this was allowed for the wise purpose of strengthening the soul of the admonished one with a new sign of his miraculous healing by the laying of the hands of Ananias on him. Acts 9:9. And for three days he did not see, and did not eat, and did not drink. Three days of complete abstinence from food and drink, i.e. the strictest fast (along with prayer, Acts 9:11) was an expression of Saul’s deep repentance and, at the same time, preparation for what lay before him according to the word of the Lord who appeared (Acts 9:6). Acts 9:10. There was a disciple in Damascus named Ananias; and the Lord said to him in a vision: Ananias! He said: I, Lord. From this verse and the following it is revealed that Ananias and Saul did not know each other personally. The Hebrew name of Ananias shows that he was a Jewish Christian. The writer calls him here only “a certain disciple,” but Paul himself characterizes him in more detail: “a man of piety according to the law, approved of by all the Jews living in Damascus...” (Acts 22:12), i.e. and by his conversion to Christ, he lived strictly according to the law and therefore enjoyed special respect from the Damascus Jews. Church tradition says that he was the bishop of Damascus and died a martyr in Eleutheropolis in Judea (Ch.-Min., Oct. 1). “The Lord said to him in a vision...” In what kind of vision - in a dream or in reality, in a frenzy - is not visible from this place. The expression is “rise up, go!” (αναστάς πορεύθητι) does not mean that Ananias was on his bed at that time, but only means that he was at home in peace. Acts 9:11. The Lord said to him: get up and go to the street, the so-called Straight, and ask in the house of Judas a Tarsian named Saul; he is now praying Acts 9:12. and he saw in a vision a man named Ananias come to him and lay his hand on him so that he could receive his sight. “Straight Streets” - still exists in Damascus and was called so in contrast to all other, usually crooked streets characteristic of eastern cities. “Tarsian” comes from Tarsus, a city in the Asia Minor region of Cilicia. “He is now praying...” - ιδού γάρ προσεύχεται ... - more precisely, glory: “he is praying”, as above in the answer to Ananias: “Here am I, Lord!...” - ιδού εγώ Κύριε! In addition to giving greater liveliness to the speech, the expression ιδού γάρ προσεύχεται is also an explanation of the reason why Ananias’ coming to Saul is now required. This arrival should be an answer to Saul's prayer - without a doubt, a prayer for forgiveness and enlightenment, physical and spiritual. At the same time, the Lord reveals the vision of Ananias that was to Saul (probably in a dream), and the Lord does not say: I saw you, but “a man named Ananias,” from which it follows that the one who appeared was not known to Saul, although his name was revealed to him. The Lord’s words also made it clear to Ananias that Saul was blind and the fulfillment of God’s command by Ananias should first of all be marked by the healing of the blind man. Acts 9:13. Ananias answered: Lord! I have heard from many about this man, how much evil he did to Thy saints in Jerusalem; Acts 9:14. and here he has authority from the high priests to bind all who call on Your name. With childlike simplicity, Ananias expresses his surprise, and perhaps fear, that he is being sent to a man who is known to be the worst enemy of Christians, and who also went to Damascus to destroy the believers. Ananias “heard about this from many,” i.e. either from the Jews who traveled to the Jerusalem holidays, or from the Christians of Jerusalem who were scattered due to his persecution. “To your saints...”, i.e. Christians, as they were called due to their special sanctification in Christ and the Holy Spirit. “And here he has... authority...” How did Ananias so soon have information about Saul’s powers from the Sanhedrin? Probably from the Jerusalem Christians, who hastened to give all this information to the Damascus Christians as a warning. The news and freshness of this news fully explains both the surprise and fears of Ananias. Acts 9:15. But the Lord said to him, Go, for he is My chosen vessel, to proclaim My name before the nations and kings and the children of Israel. “The chosen vessel...” is figurative speech, where Paul is presented as a living vessel in which the Lord will enclose His Name and Paul will carry It later, i.e. teaches, confesses, preaches - “to the nations, to the kings and to the children of Israel.” It is remarkable that “peoples” are indicated here in the first place, i.e. pagans - pagans - in contrast to the “sons of Israel”, i.e. Jews. This indicates the special purpose of Paul as the apostle of languages. Acts 9:16. And I will show him how much he must suffer for My name. “And I will show him”, Εγώ γάρ υποδείξω αυτῷ, glor.: “I will tell him” - The meaning and connection here are: “go and do not be afraid that My followers will suffer from him, for I will show him, or on him, how much it is fitting for him to suffer for My name.” Here, therefore, is new reassurance and encouragement for the perplexed Ananias. Acts 9:17. Ananias went and entered the house and, laying his hands on him, said: Brother Saul! The Lord Jesus, who appeared to you on the path you walked, sent me so that you could receive your sight and be filled with the Holy Spirit. “Having laid hands on him...” - as a sign of communicating to him the grace of the Holy Spirit, which was immediately accompanied by the healing of his blindness. It is remarkable that this was even before Saul's baptism (Acts 9:18). A similar exceptional case of being filled with the Holy Spirit before baptism occurred over Cornelius the centurion and his household (Acts 10, etc.). “It seems to me,” Chrysostom says on this occasion, that (Paul), like Cornelius, immediately after uttering these words was granted the Spirit, although the teacher was not one of the XII. Thus, everything concerning Paul was inhuman and was not accomplished through man, but God Himself was the performer of it...” “Brother Saul...” - not by tribe or clan, but in Christ and by faith in Him. “He who appeared to you on the way...” In the conversation between the Lord and Ananias conveyed above by the writer, nothing was mentioned about this phenomenon, from which it is clear that this conversation was conveyed in an abbreviated manner. There is no other detail that the Lord sent Ananias not only for Saul’s insight, but also so that he would be filled with the Holy Spirit. Acts 9:18. and immediately, as if scales fell from his eyes, and suddenly he received his sight; and stood up and was baptized, Acts 9:19. and, having taken food, he strengthened himself. And Saul was with the disciples in Damascus for several days. “Having taken food, he strengthened himself,” “for he was exhausted from travel, from fear, from fasting and from sorrow. And wanting to intensify this sorrow of him, the Lord allowed him to remain blind until Ananias came...” (Chrysostom). “I was in Damascus for several days...”. This does not contradict the story of Paul himself that upon his conversion he immediately (ευθέως) went to Arabia and then returned again to Damascus (Gal. 1, etc.), for the enhanced expression - immediately when talking about a long time does not exclude a delay of several days. If the writer does not mention Paul’s journey to Arabia and return again to Damascus and then speaks directly about his arrival in Jerusalem, it is probably because nothing reliable or remarkable has been preserved about his journey to Arabia. Acts 9:20. And immediately he began to preach in the synagogues about Jesus, that He is the Son of God. Acts 9:21. And all who heard marveled and said, “Is this not the same one who persecuted in Jerusalem those who call on this name?” and this is why he came here, to bind them and lead them to the high priests. Acts 9:22. And Saul grew stronger and stronger and confused the Jews living in Damascus, proving that this is Christ. “Proving that this” (Jesus) “is the Christ...” – i.e. The Messiah promised to the Jews and expected by them. The apostle cited these proofs, no doubt, from St. Scripture, extracting from it all the prophecies, instructions and promises about the Messiah and comparing them with the events and fulfillment in the life of Jesus Christ. The power of his evidence and his words in general, emanating from a soul unshakably convinced and strengthened in faith in Christ, was so great that it disarmed to despair the Jews, who did not know what to answer or what to do to Paul’s irrefutable evidence. Acts 9:23. When enough time had passed, the Jews agreed to kill him. Acts 9:24. But Saul learned about their plan. And they watched at the gate day and night to kill him. Acts 9:25. At night the disciples took him and lowered him down the wall in a basket. “The disciples...”, i.e. Christians of Damascus... “lowered him down the wall”, i.e. cities, as Paul himself talks about 2 Cor. 11:32. Acts 9:26. Saul arrived in Jerusalem and tried to pester the disciples; but everyone was afraid of him, not believing that he was a student. “Saul arrived in Jerusalem...” Παραγενόμενος δέ ο Σαῦλος... – more precisely, famous: “Saul came...”. Arriving in Jerusalem, Saul tried... According to the apostle himself (Gal. 1:18), this was already three years after his conversion (the writer says “plenty of time” - Acts 9:23), including during this time his stay in Arabia. Paul provides brief information about his stay in Jerusalem (Gal. 1:18–24). He came here to see Peter, with whom he stayed for about 15 days. He did not see the other apostles, only James, the brother of the Lord. From Jerusalem he went to the countries of Syria and Cilicia. The writer supplements Paul's story with valuable details. Thus, we learn from him that Paul, upon arriving in Jerusalem, “tried to pester the disciples,” i.e. Christ, Christians, but these, out of fear and distrust of him, avoided him. It seemed unlikely to them that such a cruel persecutor of the Church would suddenly become a servant of Christ, and they were inclined to suspect simple cunning or espionage on the part of Saul. The end to these suspicions was put by Barnabas, who enjoyed great respect from the early Christian society (Acts 4:36–37), who introduced Saul into the society of the apostles and disciples of the Lord. Church tradition says that he knew Saul before, they were brought up together in the school of Gamaliel, and even after Barnabas became a disciple of the Lord (one of the LXX), they saw each other and argued about Christ, but Saul remained stubborn until the event that happened to him on the road in Damascus (Thu-Min. June 11). Acts 9:27. Barnabas, taking it, came to the Apostles and told them how on the way he saw the Lord, and what the Lord said to him, and how he boldly preached in Damascus in the name of Jesus. “Taking him, he brought him to the Apostles...” - having accepted him, he brought him to the “Apostles” is a vague expression that allows us to understand here only two apostles, Peter and James, whom Paul mentions (Gal. 1:19). Why didn't Saul see the other apostles? Perhaps because they were not in Jerusalem at that time, they were preaching in different cities and villages. From the further narratives of the writer about Peter (Acts 9:32 et c., Acts 10, Acts 12:17) it is clear that the chief apostles did not constantly remain in Jerusalem. Acts 9:28. And he remained with them, going in and out, in Jerusalem, and preached boldly in the name of the Lord Jesus. Acts 9:29. He also spoke and competed with the Hellenists; and they tried to kill him. Saul does not hide in Jerusalem, but openly and boldly preaches the Lord, entering into competition with opponents who, here, as in Damascus, decided to kill him. The writer says that these were “Greeks”, i.e. Hellenists, Jews from pagan countries who spoke Greek. As a Hellenist himself, by origin from Cilician Tarsus, Paul preaches especially to the Hellenists, as they are more akin to his spirit and less rigid in purely Jewish prejudices. Acts 9:30. The brethren, having learned about this, sent him to Caesarea and escorted him to Tarsus. “Brotherhood” – i.e. Jerusalem Christians, who finally accepted Saul as a brother, “sent him to Caesarea...” From Acts 22:17–21 we learn that the Lord Himself commanded Saul to leave Jerusalem. This command obviously coincided with the intention of the Hellenists to kill Saul, and the brethren who sent him to Caesarea together delivered him from the murderers and helped him fulfill the command of the Lord. From Caesarea (Stratonic, see note to Acts 8:40) Saul goes to Tarsus. Paul himself in Gal.1 briefly says that from Jerusalem this time he traveled “to the countries of Syria and Cilicia,” which is quite consistent with the story of the writer. The path of the apostle according to both of these instructions, mutually complementing one another, can be presented as follows: from Jerusalem, Saul was transported first of all to Caesarea and from here, by land through Syria, continued his journey to Cilicia, probably along the coastal road along the sea, avoiding Damascus. It is possible that in one of the coastal cities of Syria he boarded a ship and reached Tarsus by sea, which was more convenient. Thanks to this journey and Paul's stay in Cilicia, the first Christian communities were founded in the places he visited (cf. Acts 15:23). Acts 9:31. The churches throughout all Judea, Galilee and Samaria were at peace, being edified and walking in the fear of the Lord; and, with the consolation of the Holy Spirit, they multiplied. “The churches... were at peace...”, which, undoubtedly, was greatly facilitated by the conversion of its main persecutor. How widespread the faith of Christ was by this time is evident from the fact that “churches” are mentioned “throughout all Judea, Galilee and Samaria.” “Being edified...” – οικοδομούμεναι ... – glor.: “creating”, i.e. organizing, settling down, improving both externally and internally. “And through the consolation of the Holy Spirit they increased in number...” The consolation of the Holy Spirit is the same as the mercy of God, in this case manifesting itself in abundant signs and wonders of the grace of the Holy Spirit. Two such miraculous meanings are immediately narrated further, as if to confirm what has been said. Acts 9:32. It happened that Peter, going around everyone, came to the saints living in Lydda. “It happened that Peter, going around everyone, came...” - εγένετο δε Πέτρον διερχόμενον διά πάντων , κατελθεῖν ..., - more precisely slav.: “Peter visited everyone, came down...” The Russian text, unfortunately, here also allows for its usual retelling, and not a translation of this passage, which is simpler and more accurately translated as follows: it happened that Peter, passing through all (the churches), came down... The expression - κατελθεῖν - descend, come down, descend - indicates a less elevated position of Lydda compared to Jerusalem, similar to the expression about Jericho (Luke 10:30). It is very important to mention the visit of the Apostle Peter to the then Christian communities of Palestine. Undoubtedly, other apostles also had this custom for the purpose of better establishing converts in the faith, resolving life issues that arose, etc. “To the saints living in Lydda...” – i.e. Christians of the city of Lydda, near the sea, near Joppa, northwest of Jerusalem. Acts 9:33. There he found one man named Aeneas, who had been lying in bed in relaxation for eight years. Acts 9:34. Peter said to him: Aeneas! Jesus Christ heals you; get out of your bed. And he immediately stood up. “Aeneas” is not clear whether he was a Christian before his healing or not. This question is not in vain, just as it is not in vain that Tabitha, healed by Peter, is called “her disciple.” The Greek name of Aeneas suggests that he was, in any case, a Hellenist. It is significant that when healing the paralytic, Peter does not ask him about faith in Jesus Christ, but directly grants him healing, obviously, either seeing his readiness for this faith, or nourishing the hope of awakening faith in him through this very healing. Acts 9:35. And all who lived in Lydda and Sharon saw him, and they turned to the Lord. “And everyone saw him,” i.e. healed, who was previously known to be paralytic. “In Sharon...” Both the place and the valley adjacent to the sea (from Caesarea Strato to Joppa), fertile and therefore densely populated, are known with the name of Sharon. It is possible to mean both here. Acts 9:36. In Joppa there was one disciple named Tabitha, which means “chamois”; she was full of good deeds and did a lot of alms. Acts 9:37. It happened in those days that she fell ill and died. They washed her and laid her in the upper room. “In Joppa...” – now Jaffa, an ancient trading seaside city northwest of Jerusalem. "Student", i.e. Christian. Whether she was a girl, or a widow, or married is not clear from the story. It is possible that she was a widow, judging by the benefits given mainly to widows (Acts 9:39). “Tabitha, which means chamois...” - this was not a nickname, but a proper female name, found among the Greeks, Josephus, and the rabbis. In terms of its beauty, grace and expressiveness of the eyes, the chamois in general among eastern peoples was a symbol of female beauty, which is why it became its own female name, like the male one - Leo. “In those days...” when Peter was in Lydda. Acts 9:38. And since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two people to him to ask him not to delay in coming to them. “Students...”, i.e. Christians, saddened by the death of such a virtuous woman. Why was it sent to Peter after the death of Tabitha? Obviously, those who sent had some, perhaps vague, hope that the One who called the four-day-old Lazarus from the tomb could perform a similar miracle again through His most worthy disciple. Acts 9:39. Peter got up and went with them; and when he arrived, they brought him into the upper room, and all the widows appeared before him with tears, showing the shirts and dresses that Serna had made while living with them. Acts 9:40. Peter sent everyone out and, kneeling down, prayed, and turning to the body, said: Tabitha! stand up. And she opened her eyes and, seeing Peter, sat down. Acts 9:41. He gave her his hand, raised her, and, calling the saints and widows, placed her alive before them. Acts 9:42. This became known throughout Joppa, and many believed in the Lord. “Peter sent everyone out...” - (cf. Matthew 9:24-25; Mark 5:40; Luke 8:54) so ​​as not to be embarrassed by any external impressions and to devote himself entirely to prayer for the resurrection of the deceased. Acts 9:43. And he spent quite a few days in Joppa with a certain Simon the tanner. “At Simon the tanner's...” – in all likelihood, a Christian. You might be interested in: