Acts 9:23

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

I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (Act 9:23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (Act 9:24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, Co2 11:32. Now Christ showed Paul what great things he must suffer for his name (Act 9:16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away - hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (Co2 11:33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God.

II. He met with difficulties at Jerusalem the first time he went thither, Act 9:26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal 1:18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (Act 9:28, Act 9:29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historēsai - to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,

1. How shy his friends were of him (Act 9:26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (Act 9:27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, Co2 3:1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do.

2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause - to see him coming in, and going out, with the apostles (Act 9:28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (Act 9:29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, Act 6:10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (Act 9:30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (Act 22:17, Act 22:18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, Act 9:15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony.

III. The churches had now a comfortable gleam of liberty and peace (Act 9:31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe,

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

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

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

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_9:23-25

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

Pauls deliverance by the basket

I. God wages war with pride in every form.

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

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

3. To none does God more unmistakably teach the folly of pride than to His own people. A great part of lifes discipline is just a self-emptying in this respect--that man may learn that God is all-in-all. The greatest of Gods servants are, from time to time, reduced to be dependent upon the poorest earthly instrumentality--Elijah upon a handful of meal; Jeremiah upon old rags and clouts, as he is drawn up out of the pit; Paul upon a basket. God so often uses poor instrumentalities for accomplishing the deliverance of His people, because the tendency of man is to glorify the instrument (Hab_1:16).

4. God will fix mans eye upon Himself.

5. God would show His lordship in energising them.

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

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

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

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

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

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

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

Humiliating deliverance

(Cf. 2Co_11:32-33)

. Saul had returned from his Arabian retirement, and his powerful preaching aroused the animosity of the Jews. The Ethnarch, under the king of the Nabothaean Arabs, sided with them, and watched the gates of the city to take Saul. It was a close investment, and with such powerful enemies the chances were all against him. At this juncture a device occurred to his friends, recalling that of Rahab (Jos_2:15), and David (1Sa_19:12). It was a humiliating circumstance, and is placid by Paul amongst the things that concern my infirmities. Most men would have banished it from their thoughts and concealed it. Of such odd and inconvenient things the religion of Christ can make splendid use. This was--

I. An instance of peculiar discipline.

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

2. There was need for the most contradictory qualities in an apostle. He had to be strictly upright, yet all things to all men; firm and stern in rebuking sin, yet gentle and forgiving the penitent; keenly sensitive to the claims of the Master and His representatives, but oblivious to mere personal consideration. Whilst he had to confess that he was less than the least of all saints; he had to withstand pillars, and those who seemed to be somewhat to the face (Gal_2:1-21). Of the stiff Pharisee God was making a keen and flexible weapon.

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

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

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

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

The methods of Divine providence

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

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

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

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

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

Providence: its methods strange only to us

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

Providence, interposition of

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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

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

Paul, who was before a persecutor, hath now persecution laid before himself, but yet afar off.

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

And after many days were fulfilled, the Jews took counsel to kill him--Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Gal 1:17-18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Gal 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Act 22:16-17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

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

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.

(23) After that many days were fulfilled.—We learn from the more definite statement in Gal_1:18 that these few words cover a period of otherwise unrecorded work, extending over a period of three years. That period must have witnessed the growth of a Christian society at Damascus, with an order of discipline and worship based on the outlines of that at Jerusalem. It follows, however, from the subsequent history that, as yet, Gentile converts were not admitted to the Church as such. The special mission to them came later on (comp. Act_22:21), and it was natural that one, with the intense affection for his brethren according to the flesh which characterised St. Paul (Rom_10:1), should, till that mission came, have given himself mainly, or even exclusively, to the work of labouring for their conversion. It is probable, however, from the bitter antagonism of the Jews, that his teaching had already pointed to the breaking down of “the middle wall of partition” (Eph_2:14), and the passing away of all on which they had prided themselves as being their exclusive privileges. From the first it might almost seem as if Stephen had risen from the dead, and was living again in the spirit and power of his persecutor.

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

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

23. And after that [when] many days were fulfilled] As the visit to Jerusalem mentioned in Act_9:26 seems to follow closely upon the events narrated in Act_9:25, and as that visit was not made till after the retirement into Arabia of which St Paul speaks (Gal_1:17-18) thus: “Neither went I up to Jerusalem to them that were Apostles before me, but I went into Arabia and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter,” we must place the visit to Arabia between the events recorded in Act_9:22 and the fresh narration which commences in this verse. St Luke has marked, as it seems, the two periods as distinct by calling one time of residence “certain days,” and the other “many days.” The following seems to have been the order of events. Saul preached for “certain days” in Damascus immediately after his conversion. He then made his journey into Arabia, either for preaching or for retirement and spiritual communion, after which he made a second visit to Damascus, on which latter occasion his enemies sought to take his life. This latter visit is here spoken of as lasting “many days.” The words thus translated are used in several places of the Acts; as in this chapter, Act_9:43, of the stay made by Peter at Joppa after the raising of Dorcas; also Act_18:18, of the time, “a good while,” which St Paul spent in Corinth after he had been brought before Gallio; and in Act_27:7 of the “many days” of slow sailing during the Apostle’s voyage to Rome. It is clear from these examples that the period covered by the words is very indefinite, but if we reckon the “three years” (Gal_1:18) from Saul’s conversion, then the first and last times of residence in Damascus would be included in that period, and we need not then extend either the stay in Arabia or the duration of this later visit to Damascus over a great while, especially if we remember that, to a Jew, one whole year with the end of the preceding and the beginning of the succeeding one was counted for three years.

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

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.

And after that many days were fulfilled,.... This phrase is used by the Septuagint on Exo 2:11 for a considerable length of time, for many years. The Jewish writers observe (t), that the phrase, "many days", signify at least three days; for by "days", in the plural number, two must be designed, and many signifies a third, or that one at least is added to them; but here it signifies three years, as it also does, Kg1 18:1 where it is said, "and it came to pass after many days, that the word of the Lord came to Elijah in the third year"; and such a space of time is designed by the many days here; for when the apostle had stayed a little while at Damascus, and preached Christ in the synagogues, he went into Arabia, where he continued about three years, and then returned to Damascus, where what is related happened to him; Gal 1:17.

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

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

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

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

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

{a} ημεραι ικαναι diebus sufficientibus.

{b} The bean-like fruit of various species of the leguminous plant Vicia. ŒD

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.

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

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

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

Were fulfilled - Had elapsed.

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

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

When many days were passed. By the account St. Paul gives of himself, (Galatians chap. i.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till St. Barnabas introduced him to the apostles, and gave an account of his conversion. (Witham) --- Many days. That is, three years. For Saul went for a time from Damascus to Arabia. (Galatians i. 17. and 18.) It was on his return from thence, that he Jews conspired against his life, as is here related. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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

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

23. Many days—Few would suspect here how many these days were. Yet we find that in 1Ki_1:38-39, many days amounted to three years. And we also find by Gal_1:15-18, that it was just three years between Saul’s conversion and his going to Jerusalem, as mentioned in Act_9:26. During that three years he went into Arabia. But, by Jewish reckoning, three years may be only a year and two fragments of a year; less, perhaps, than eighteen months. Arabia is more narrowly the peninsula between the Red Sea and the Persian Gulf. But northeastwardly, as the wandering tribes streamed indefinitely forth, the territory of Arabia stretched up on the south and east to near Damascus. The Arabia to which Saul retired was, perhaps, Iturea or Hauran, lying eastwardly; and he probably continued in intercourse with Damascus. The purpose for which Saul retired into this sequestered region was, perhaps, to acquire by fuller study, under the guidance of inspiration and of the Old Testament, a clearer insight into the facts of Jesus’ life, and the great principles of Christian truth. No hint is given that he preached to the Arabians, which is not enumerated among the early fields of his ministry, (Act_26:20.) From this retirement he came forth with greater apostolic strength.

Was it by revelation (Galatians 1) that Saul learned the facts of the Gospel History? If not, then how, and when? First, he must have acquired the main facts at Jerusalem itself, in his debates with Stephen and the other Hellenists. (See notes on Act_6:9-15.) We see no reason to doubt that the entire miraculous life and atoning death of Christ had been discussed by Paul with the advocates of Christianity. Admitting the miracles, he would then attribute them to a demoniac power. Afterward he may have more fully grounded himself in them in his intercourse with the Damascus Christians, especially Ananias, some of whom were, doubtless, eye and ear witnesses of Jesus’ ministry and of the apostolic narratives. (See vol. ii, page 5.) Finally, we believe that Luke was the true historical investigator, and that Paul learned the Gospel facts of Luke, rather than Luke of Paul. These facts, when attained, he contemplated in the light of that previous meditation in Arabia, by which he became the profoundest of Christian theologians, and the most effective of Christian preachers. When at the close of this three years he went up to Jerusalem (Gal_1:18) and abode with Peter, Peter could add nothing to him (Gal_2:6) of Gospel doctrine, though, doubtless, he could narrate many a historic fact.

Took counsel—Formed a conspiracy.

To kill him—They could let the quiet Ananias alone; they would not molest the disciples, (Act_9:25;) but this prince of apostates, this friend to the Gentiles, they will not tolerate, but will assassinate. Wherever Paul appears, though peace before reigned, a flame of wrath springs up. The reason is in one word—GENTILES. (See note on Act_22:22.)

In 2Co_11:32, Paul tells us that the governor (ethnarch) of King Aretas headed this conspiracy against him, and stationed the guards at the city gates to prevent his escape. We have narrated in our notes on Mat_14:1-6, how the daughter of this Aretas, being the wife of Herod Antipas, was repudiated by her husband in order that he might marry Herodias. A war ensued, in which Aretas was victorious, and the vanquished Antipas appealed to Tiberius, Emperor of Rome, who commenced ordering his army to the aid of Antipas; but before the order was fulfilled the emperor died, leaving Aretas master of the territories he had acquired, of which Damascus appears to have been a part. The death of Tiberius, we know from history, occurred in A.D. 36, and Paul’s escape, therefore, was probably in 38.

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

When for after that, A.V.; took counsel together for took counsel, A.V. The phrase many days is quite elastic enough to comprehend whatever time remained to make up the three years (Gal_1:18) which St. Paul tells us intervened between his conversion and his visit to Jerusalem (see ver. 43; Act_18:18 Act_14:3) Luke frequently uses iJkanov for "many". (Luk_7:11 Luk_8:27 Luk_23:8) So in Hebrew, many days, is applied to considerable portions of time. In 1Ki_2:38, 1Ki_2:39, it is applied to three years.

Vers. 23, 24. The new faith exposed to trial.

All manifestations of God"s Spirit stir up the opposition of the evil one. The bold faith drives back the enemy into ambush. Conspiracy against truth always means confession of weakness. The false Church takes counsel to kill. But God knows how to deliver the godly out of temptations.

I CONSIDER THE EFFECT UPON SAUL HIMSELF On his faith, on his future, on his spirit, as preparing him for suffering and humiliation for Christ. We never know what our religion is to us till we suffer for it and feel what it is in suffering.

II CONSIDER THE EFFECT ON THE CHURCH AND THE WORLD. The persecutor persecuted. The faith of the new convert shown to be strong enough to stand such a trial. The seal of the Lord put upon his servant. He was dealt with as many of the prophets. We must remember that we "fill up that which is behind of the sufferings of Christ for his Body"s sake, which is the Church." Be patient. R.

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

Saul in danger of his life:

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

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

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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

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

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.

23. After that many days were fulfilled. A long period, probably at least three years. Luke's narrative is very condensed. He is not writing a history of Saul, but of the founding of the church. We learn from Paul (Gal. 1:16–18) that he spent at this time a long period in Arabia, and after this returned to Damascus. It was at his return that this persecution broke out. The Jews took counsel to kill him. See 2 Cor. 11:32, for additional information. At this time Damascus was in the temporary possession of Aretas, an Arabian potentate. Less scrupulous than the Roman rulers, he was willing to please Saul's Jewish enemies, who were numerous and influential, by putting him to death.

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.

General Information:

The word "him" in this section refers to Saul.

the Jews

This refers to the leaders of the Jews. AT: "the Jewish leaders" (See: Synecdoche)

But their plan became known to Saul

This can be stated in active form. AT: "But someone told their plan to Saul" or "But Saul learned about their plan" (See: Active or Passive)

They watched the gates

This city had a wall surrounding it. People could normally only enter and exit the city through the gates.

his disciples

people who believed Saul's message about Jesus and were following his teaching

let him down through the wall, lowering him in a basket

"used ropes to lower him in a large basket through an opening in the wall"

translationWords

Jew

Paul

gate

basket

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23–25. A PLOT AGAINST SAUL’S LIFE. HIS FLIGHT FROM DAMASCUS

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

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

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.

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

ἀνελεῖν αὐτ.] ἐπὶ τὸν ἰσχυρὸν συλλογισμὸν ἔρχονται πάλιν οἱ Ἰουδαῖοι. ουκετι γὰρ συκοφάντας κ. κατηγόρους κ. ψευδομάρτυρας ἐπιζητοῦσιν, Chrys. Hom. xx.

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

To kill. See on Luk 23:32.

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