Acts 9:22

But Saul

It seems probable that Act 9:22-25 refer to Paul’s labours in Damascus after his return from Arabia Gal 1:17.

The "many days" of verse Act 9:23 may represent the "three years" of Gal 1:18, which intervened between Paul’s return to Damascus and his visit to Peter.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

9:22-25 Despite the bewilderment of his hearers, Saul so compellingly presented the evidence for the claims of Jesus as Messiah that the non-believing Jews in Damascus found themselves unable to refute it. Apparently this went on for some time (see Gal 1:18), so some of the non-believing Jews launched a plot on his life, but he was spared when some believers let him down out of the city in a large basket. Paul recounts this incident in 2 Cor 11:32-33.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 9:22. Συνέχυνε, he confounded) So that they contradicted themselves. The antithesis on the part of Saul is συμβιβάζων, confirming or proving assuredly. And yet he does not now fight against the Jews with those arms with which both himself had fought against believers, and with which he is now assailed by the Jews.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_9:22-23. But Saul, in presence of such judgments, became strong in his new work all the more (Nägelsb. on the Iliad, p. 227, ed. 3).

συνέχυνε] made perplexed, put out of countenance, ἐπεστόμιζεν, οὐκ εἴα τι εἰπεῖν, Chrysostom. Comp. on Act_2:6. The form χύνω instead of χέω belongs to late Greek. Lobeck, ad Phryn. p. 726.

συμβιβάζ.] proving. Comp. 1Co_2:16; Schleusner, Thes. s.v.; Jamblich. 60.

ἐπληροῦντο, as in Act_7:23. ἱκαναί, as in Act_9:43; Act_18:18; Act_27:7, of a considerable time (Plat. Legg. p. 736 C), especially common with Luke.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 9:22 . ἐνεδυναμοῦτο : only used here by St. Luke, and elsewhere only by St. Paul (five or six times), and always of religious and spiritual strength; used also three times in the LXX; twice with reference to the power of the Spirit, Jdg 6:34 , 1Ch 12:18 ; in Psa 51:7 , perhaps the simple verb δυναμόω . συνέχυνε : “confounded,” so A. and R.V., or rather, “continued to confound,” imperfect active, cf. Act 2:6 , “were confounded.” passive, see also Act 19:32 , Act 21:31 (critical notes above): from συνχύννω ( συνχύνω ), nowhere used except in Acts, as above (see Moulton and Geden). συνχύννω : not found in classical Greek nor in LXX, a later form of συγχέω , συνχέω T. W. H. ( cf. ἐκχύννομαι from ἐκχέω , three times in Acts, also two or three times in Luke’s Gospel; in Matthew twice, in Mark once, also Rom 5:5 , Jud 1:11 ; not found in LXX, but see Theod., 2Sa 14:14 ); in Acts, Act 21:27 . συνέχεον from συνχέω (but see in loco ), Moulton and Geden. According to the best MS., Tisch., W.H [229] , read the double v , but elsewhere we have only one v , Winer-Schmiedel, p. 132, Blass, Gram. , p. 41. συμβιβάζων : only used by St. Luke and St. Paul, cf. Act 16:10 , Act 19:33 , see especially for this last passage, Grimm-Thayer, sub v., cf. 1Co 2:16 . In the LXX the word is used in the sense of teaching, instructing, Exo 4:12 ; Exo 4:15 ; Exo 18:16 , Isa 40:13 , etc., this usage is purely Biblical (in Attic Greek rather προσβ . in this sense): lit [230] , (1) to bring together; (2) then like συμβάλλω , to put together, to compare, to examine closely; (3) so to deduce, to prove; thus here the word may well imply that Saul compared Messianic passages of the O.T. with the events of the life of Jesus of Nazareth, and hence deduced the proof that He was the Christ, cf. παρατιθέμενος in Act 17:3 . So Theophylact explains διδάσκων καὶ ἑρμηνεύων out of the Scriptures which the Jews themselves knew.

[229] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[230] literal, literally.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By conferring places of the Scripture together, as cunning craftsman do, when they make up anything, they use to gather all parts together, to make them agree fitly one with another.

Paul striveth not with his own authority alone, but with the testimonies of the Prophets.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 22. Confounded the Jews] συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause.

Proving that this] ουτος, This person, viz. JESUS, is very Christ; εστιν ο χριστος, IS THE CHRIST, or Messiah. See Clarke on Ac 9:21.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. And Saul waxed stronger. Luke doth not only in this place commend the bold zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, because being furnished with testimonies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did urge them out of measure, they were so stricken that they could not tell where they were. The manner of the confounding is expressed, because Paul proved that Jesus was Christ. For the sense is this, that even when the Jews were most desirous to resist, they were overcome and confounded. So that Paul tried [found] by experience, that that was most true which he himself affirmeth, that the Scripture is profitable to convince, (2 Timothy 3:16.) Also, he performed that which he required elsewhere of a bishop and teacher, (Titus 1:7;) for he was armed with the word of God to maintain the truth. And Luke setteth down two things, that Paul so got the victory in disputing that he overthrew the Jews; and yet their stubbornness was not broken and tamed that they yielded to the truth, because their consciences rage nevertheless inwardly, and being thrown down from their false opinion, they do not submit themselves to Christ.

Whence had Paul this victory, save only because the Scripture was his sword? Therefore, so often as heretics stand up to resist the true faith, so often as wicked men endeavor to overthrow all godliness, so often as the ungodly do obstinately resist, let us remember that we must fet [seek] armor hence. Because the Papists find no weapons in Scripture, yea, because they see that it maketh quite against them, they fly into this miserable fortress that they must not dispute with heretics, and that there can no certain thing be set down out of Scripture. But if Satan himself be vanquished with the sword of the word, why shall it not be able to put heretics to flight? not that they will submit themselves, or make an end of murmuring, but because they shall lie overcome in themselves. And if so be it we covet to escape this trouble, let us raise no tumults against God, but let us, with a quiet and meek spirit, receive that peace which the Scripture offereth us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) But Saul increased the more in strength.—The tense implies a continuous growth in power, obviously in the spiritual power which enabled the Apostle to carry on his work. A comparison of dates suggests the connection of this growth with the special vision of 2Co_12:8, when in answer to his prayer that the infirmity which he describes as “a thorn in his flesh, the minister of Satan to buffet him,” he received the comforting assurance from the Lord whom he served—“My strength is made perfect in weakness.” It is not without interest that in after years St. Paul once and again uses the same verb of himself—“I can do all things in Christ that strengthened me” (Php_4:13). It was Christ who “enabled him,” or, made him strong, for his ministry (1Ti_1:12); who “strengthened him” in the closing trials of his life (2Ti_4:17). By some commentators the words are connected with the journey to Arabia as following on his first appearance as a preacher in the synagogues; but see Note on the previous verse.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. But Saul increased the more in strength] i.e. he became more and more energetic in his labours and the Holy Ghost gave him more power. His fitness for the labour on which he was entering was very great. He possessed all the Jewish learning of a zealous pupil of Gamaliel, and now that he had seen Jesus in the glory of the Godhead, he could use his stores of learning for the support of the new teaching in such wise as to commend it to those Jews who were looking for the consolation of Israel. But these would naturally be the smallest portion of his hearers. The rest of the Jews were confounded. They heard their Scripture applied by a trained mind, and shewn to be applicable to the life of Jesus. They could not at this time make an attack on Saul, for they were paralysed by what they heard, and it was only when some time had elapsed that they resolved to continue in their rejection of Jesus, and then, at a later time, their persecution of Saul began.

proving that this is very [the] Christ] The word here rendered “proving” is used again in Act_16:10, and translated “assuredly gathering.” The idea conveyed by it is that of putting things side by side, and so making a comparison and forming a conclusion. Thus Saul, well equipped with a knowledge of the ancient Scriptures, set before his hearers a description of the Messiah as he is there portrayed, and relating the life history of Jesus, shewed them that in Him the Scriptures of the prophets had been fulfilled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Saul increased the more in strength,.... Not of body, but of mind; his gifts and graces, and spiritual light and knowledge increased; his abilities were greater; his fortitude of mind, boldness, and freedom of speech, every day increased: he got more, and new, and fresh arguments, by which he himself was confirmed, and he confirmed others in the truths of Christ. Some copies read, "he was more strengthened in the word"; either in the word of God, having a clearer understanding, and being more confirmed in the truth of it; or in speech, being more ready and powerful in speaking it.

And confounded the Jews which dwelt at Damascus; confuted them, and put them to silence, so that they had nothing to say for themselves, or against the truth:

proving that this is very Christ; by joining and knitting passages of Scripture in the Old Testament together, by producing and citing express testimonies from thence, and by comparing the prophecies and the characters of the Messiah in them, with Jesus of Nazareth, he proved to a demonstration that he must be the Messiah.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

Ver. 22. Proving that this, &c.] Συμβιβαζων. Proving it by comparing Scripture with Scripture, by laying one place to another, as joiners fit all the parts of their work together, that each part may perfectly agree with the other, Neh 8:8. The Levites read the law, and gave the sense, causing the people to understand the reading, debant intelligentiam per Scripturam ipsam: they gave understanding through the Scriptures themselves, so Tremellius rendereth it. Parallel texts, like glasses, set one against another, cast a mutual light. The lapidary brightens his hard diamond with the dust shaved from itself; so must we clear hard Scriptures.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Increased the more in strength - His conviction of the truth of the Christian religion became stronger every day, and hence his moral strength or boldness increased.

And confounded - See Act 2:6. The word here means “confuted.” It means also occasionally “to produce a tumult or excitement,” Act 19:32; Act 21:31. Perhaps the idea of producing such a tumor is intended to be conveyed here. Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement - a very common effect of close and conclusive argumentation.

Proving that this - This Jesus.

Is very Christ - Greek: that this is the Christ. The word “very” means here simply in the Greek: ὁ Χριστός ho Christos. It means that Paul showed by strong and satisfactory arguments that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived, but the evangelist has not seen fit to record them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Increased the more in strength; true grace thrives by exercise and opposition: the word here used many take to be a metaphor from builders, who, in erecting their fabrics, fit one piece or part to another, and then bring them and join them together; thus St. Paul did, in bringing forth or quoting the promises in the Old Testament, and showing their exactly being fulfilled in the New Testament, or in the gospel of our Saviour Jesus Christ; and he spake with such an evidence and demonstration of the Spirit, that he did, as it were, constrain men to be of his opinion.

Proving that this is very Christ; which was the sum of the gospel.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. The more in strength—All the arguments which Stephen and his friends had used (note Act_6:9) now, doubtless, came up to him with redoubled power, confirmed by his own recent experience.

This is very Christ—The very Messiah, predicted by prophets, and longed for by Israel. No wonder that he who thus used his spiritual strength increased the more in strength.

Confounded the Jews—But, alas! did not convince, or, at any rate, convert them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Christ for very Christ, A.V. The repetition of the phrase oti ou=tov ejstin (vers. 20 and 22) is remarkable. As already observed, it presupposes the mention of Jesus, of whom it is thus predicated that he is both "the Son of God" and "the Christ". (comp. Act_2:32, 36 4:11, etc.) Observe the incidental proof of the general expectation of the Jews that Christ should come in this description of the apostolic preaching as directed to the one point that Jesus of Nazareth was the Christ.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

See notes on verse 19

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22. Saul increased the more in strength. Grew continually in power to preach Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

22. Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο, but Saul increased the more in strength, i.e. became more and more energetic in his labours, and the Holy Ghost gave him more power. His fitness for the labour on which he was entering was very great. He possessed all the Jewish learning of a zealous pupil of Gamaliel, and now that he had seen Jesus in the glory of the Godhead, he could use his stores of learning for the support of the new teaching in such wise as to commend it to those Jews who were looking for the consolation of Israel. But these would naturally be the smallest portion of his hearers. The rest of the Jews were confounded. They heard their Scripture applied by a trained mind, and shewn to be applicable to the life of Jesus. They could not at this time make an attack on Saul, for they were paralysed by what they heard, and it was only when some time had elapsed that they resolved to continue in their rejection of Jesus, and then, at a later time, their persecution of Saul began.

συμβιβάζων, proving. This word is used again Act 16:10 and translated there in A.V. ‘assuredly gathering.’ The idea conveyed by it is that of putting things side by Hide, and so making a comparison and forming a conclusion. Thus Saul, well equipped with a knowledge of the ancient Scriptures, set before his hearers a description of the Messiah as He is there portrayed, and relating the life history of Jesus, shewed them that in Him the Scriptures of the prophets had been fulfilled.

The word is used often in the LXX. of teaching and instructing. Thus Exo 18:16 καὶ συμβιβάζω αὐτοὺς τὰ προστάγματα θεοῦ, where the sentence relates to judging between one and another. Cf. also Deu 4:9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] I regard the μᾶλλον ἐνεδυναμοῦτο, as the only words beneath which can lie concealed the journey to Arabia. Paul mentions this journey (Gal 1:17) with no obscure hint that to it was to be assigned the reception by him, in full measure, of the Gospel which he preached. And such a reception would certainly give rise to the great accession of power here recorded. I am the more disposed to allot that journey this place, from the following considerations. The omission of any mention of it here can arise only from one of two causes: (1) whether Paul himself were the source of the narrative, or some other narrator,—the intentional passing over of it, as belonging more to his personal history (which it was his express purpose to relate in Gal_1) than to that of his ministry: (2) on the supposition of Paul not having been the source of the narrative,—the narrator having not been aware of it. In either case, this expression seems to me one very likely to have been used:—(1) if the omission was intentional,—to record a remarkable accession of power to Saul’s ministry, without particularizing whence or how it came: (2) if it was unintentional,—as a simple record of that which was observed in him, but of which the source was to the narrator unknown.

συνέχυννεν] Chrysostom strikingly says, ἅτε νομομαθὴς ὢν ἐπεστόμιζεν αὐτοὺς καὶ οὐκ εἴα φθέγγεσθαι· ἐνόμισαν ἀπηλλάχθαι τῆς ἐν τοῖς τοιούτοις διαλέξεως ἀπαλλαγέντες Στεφάνου, καὶ Στεφάνου σφοδρότερον εὗρον ἕτερον. (Cramer’s Catena.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Confounded. See on ch. Act 2:6.

Proving [συμβιβαζων] . The verb means to bring or put together : hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in Eph 4:16. In Col 2:2, of being knit together in love. In 1Co 2:16, of instructing, building up, by putting together. In this sense the word occurs in the Septuagint. See Lev 10:11; Jud 8:8.

The Christ. Note the article. Not a proper name, but an appellative. See on ver. 20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.