Saul"s concerned Christian brethren travelled with him to Caesarea. We do not know how long he stayed there, but Luke"s account gives the impression that it was not long. Saul then departed, apparently by ship, to Tarsus in Cilicia, his hometown ( Acts 21:39; Galatians 1:21), probably to tell his family and others about Jesus. Saul traveled about690 miles from Jersalem to Damascus, back to Jerusalem, and to Tarsus, excluding his trip into Arabia, which cannot be calculated (cf. Galatians 1:17-19). [1][source]
In Acts 22:17-21 Saul testified that during this visit to Jerusalem he received a vision of Jesus who told him to leave Jerusalem because God wanted to use him to evangelize the Gentiles. Thus his departure from Jerusalem was willing rather than forced. [source][source][source]
Saul remained in the province of Cilicia until Barnabas sought him out and brought him to Syrian Antioch ( Acts 11:19-26). This was some six years later. We have no record of Saul"s activities during this period (probably A.D37-43) except that many of his experiences that he described in 2 Corinthians 11:24-27; 2 Corinthians 12:1-9 seem to fit into these silent years. If they do, we know that Saul was active in ministry gaining experience that fitted him for what we read he did later in Acts. [source][source][source]
There are some interesting similarities between the beginning of Saul"s ministry and the beginning of Jesus" ministry (cf. Acts 9:20-35 and Luke 4:16-30). Both men began their ministries by entering a synagogue and delivering a salvation message. The audiences in both cases reacted with shock and astonishment. In Jesus" case the audience asked if He was not the son of Joseph, and in Saul"s case the audience asked if he was not the violent persecutor of Christians. Then both men escaped a violent response to their messages. [2][source]
Context Summary
Acts 9:23-31 - Welcomed As A Brother
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 2 Kings 7:9. He probably showed from a comparison between the predictions of the Old Testament and the facts of our Lord's life, that the key exactly fitted the wards of the ancient lock, and so proved its genuineness.
Those many days in Acts 9:23 probably include the three years spent in Arabia, Galatians 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 Acts 9:24-25. Finally he came to Jerusalem, where he had the opportunity of comparing his teaching with that of the Apostles, Galatians 1:18-24. A vision led him to leave Jerusalem, Acts 22:17-21. While at Tarsus, he probably founded the churches in Cilicia, Acts 15:23; Acts 15:41. [source]
Chapter Summary: Acts 9
1Saul, going toward Damascus, is stricken down to the earth, 8and led blind to Damascus; 10is called to the apostleship; 18and is baptized by Ananias 20He preaches Christ boldly 23The Jews lay wait to kill him; 29so do the Grecians, but he escapes both 31The church having rest, Peter heals Aeneas; 36and restores Tabitha to life
Greek Commentary for Acts 9:30
Knew it [epignontes)] Second aorist active participle of epiginōskō to know fully. The disciples saw it clearly, so they conducted (katēgagon effective second aorist active indicative of katagō). [source]
Sent forth [exapesteilan)] Double compound Sent him out and off to Tarsus Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now? [source]
to Tarsus [eis Tarson)] Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now? [source]
Reverse Greek Commentary Search for Acts 9:30
Acts 15:41 [] Went through ( διηρχετο diērcheto ). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia ( την Συριαν και την Κιλικιαν tēn Surian kai tēn Kilikian ). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem ( Acts 9:30 ; Galatians 1:21 ). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Matthew. Taurus by the Cilician gates” (Page). This second tour will occupy Luke‘s story in Acts through Acts 18:22 . [source]
Acts 17:14Sent forth [εχαπεστειλαν] Double compound Same form in Acts 9:30. As far as to the sea (heōs epi tēn thalassan). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1 Thessalonians 1:7.). [source]
Acts 19:31Being his friends [οντες αυτωι πιλοι] Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25,Acts 9:30; Acts 17:10,Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Acts 19:31Not to adventure himself [] ” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25,Acts 9:30; Acts 17:10,Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Acts 21:8Unto Caesarea [εις Καισαριαν] Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
2 Corinthians 12:2Fourteen years ago [προ ετων δεκατεσσαρων] Idiomatic way of putting it, the preposition προ pro (before) before the date (Robertson, Grammar, p. 621f.) as in John 12:1. The date was probably while Paul was at Tarsus (Acts 9:30; Acts 11:25). We have no details of that period. Caught up (αρπαγεντα harpagenta). Second aorist passive participle of αρπαζω harpazō to seize (see note on Matthew 11:12). Even to the third heaven It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (Test. of the Twelve Pat., Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer). [source]
Galatians 1:21Into the region of Syria and Cilicia [εις τα κλιματα της Σψριας και της Κιλικιας] This statement agrees with the record in Acts 9:30. On κλιματα klimata see note on 2 Corinthians 11:10. Paul was not idle, but at work in Tarsus and the surrounding country. [source]
Parse: Noun, Accusative Feminine Singular
Root: Καισάρεια
Sense: Caesarea of Philippi was situated at the foot of Lebanon near the sources of the Jordan in Gaulanitis, and formerly called Paneas; but afterward being rebuilt by Philip the tetrarch, it was called by him Caesarea, in honour of Tiberias Caesar; subsequently called Neronias by Agrippa II, in honour of Nero.
Greek Commentary for Acts 9:30
Second aorist active participle of epiginōskō to know fully. The disciples saw it clearly, so they conducted (katēgagon effective second aorist active indicative of katagō). [source]
Double compound Sent him out and off to Tarsus Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now? [source]
Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now? [source]
Reverse Greek Commentary Search for Acts 9:30
Went through ( διηρχετο diērcheto ). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia ( την Συριαν και την Κιλικιαν tēn Surian kai tēn Kilikian ). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem ( Acts 9:30 ; Galatians 1:21 ). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Matthew. Taurus by the Cilician gates” (Page). This second tour will occupy Luke‘s story in Acts through Acts 18:22 . [source]
Double compound Same form in Acts 9:30. As far as to the sea (heōs epi tēn thalassan). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1 Thessalonians 1:7.). [source]
Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Apparently by land as the voyage Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts 9:30), on his return from Antioch at the close of the second mission tour (Acts 18:22) and now. The best MSS. omit οι περι Παυλου hoi peri Paulou (we that were of Paul‘s company) a phrase like that in Acts 13:13. Into the house of Philip the evangelist (εις τον οικον Πιλιππου του ευαγγελιστου eis ton oikon Philippou tou euaggelistou). Second in the list of the seven (Acts 6:5) after Stephen and that fact mentioned here. By this title he is distinguished from “Philip the apostle,” one of the twelve. His evangelistic work followed the death of Stephen (Acts 8) in Samaria, Philistia, with his home in Caesarea. The word “evangelizing” (ευηγγελιζετο euēggelizeto) was used of him in Acts 8:40. The earliest of the three N.T. examples of the word “evangelist” (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed “the baptizer” (ο βαπτιζων ho baptizn Mark 1:4), then “the Baptist” (ο βαπτιστης ho baptistēs Matthew 3:1). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who “gospelized” communities. This is probably Paul‘s idea in 2 Timothy 4:5. In Ephesians 4:11 the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. “We abode with him” Constative aorist active indicative. Παρ αυτωι Par autōi (by his side) is a neat idiom for “at his house.” What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the “we” sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. So we may suppose that Luke is already gathering data for future use. If so, these were precious days for him. [source]
Idiomatic way of putting it, the preposition προ pro (before) before the date (Robertson, Grammar, p. 621f.) as in John 12:1. The date was probably while Paul was at Tarsus (Acts 9:30; Acts 11:25). We have no details of that period. Caught up (αρπαγεντα harpagenta). Second aorist passive participle of αρπαζω harpazō to seize (see note on Matthew 11:12). Even to the third heaven It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (Test. of the Twelve Pat., Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer). [source]
This statement agrees with the record in Acts 9:30. On κλιματα klimata see note on 2 Corinthians 11:10. Paul was not idle, but at work in Tarsus and the surrounding country. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]