Acts 9:27

Act 9:27. Βαρνάβας, Barnabas) With him afterwards Saul had a peculiar connection.—πρὸς τοὺς ἀποστόλους, to the apostles) Peter and James, Gal 1:18-19.—διηγήσατο, related) He who previously had been an adversary, deservedly proves himself (has to prove himself) a changed man.

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

Act 9:27 . Βαρνάβας , cf. Act 4:36 . Saul and Barnabas may have been previously acquainted, see J. Lightfoot, Hor. Heb. , and note on Act 4:36 . St. Chrysostom, Hom. , xxi. (so Theophylact and Oecumenius), sees here a proof of the kindly nature of Barnabas, so truly called “Son of Consolation”. For an appreciative notice of the goodness and generosity of Barnabas, from a very different standpoint, see Renan, Apostles , p. 191 E.T. ἐπιλ ., cf. Act 23:19 ; so as to disarm fear: on the force of this characteristic word of St. Luke see Ramsay, St. Paul , p. 245, Friedrich, p. 27, and below Act 17:19 ; generally constructed with genitive, but here αὐτὸν is probably governed by ἤγαγε ; cf. Act 16:19 , and Act 18:17 , where also the accusative is found in cases of a finite transitive verb following the participle, ἐπιλ . Blass, Gram. , p. 100, note 2, refers αὐτόν to ἤγαγε , and understands αὐτοῦ with ἐπιλ . πρὸς τοὺς ἀποστόλους , cf. Gal 1:19 ; there is no contradiction, although St. Paul’s own narrative confines Saul’s introduction to Peter and James: “though most of the Apostles were absent, yet the two real leaders were present” (Ramsay), and this was the point which St. Luke would emphasise. Wendt (1899) rejects the narrative of Acts as indistinct when compared with Gal 1 , but see Lightfoot, Galatians , p. 91, and Drummond, Galatians , p. 67; see below on Act 9:30 also. διηγήσατο , exposuit, i.e. , Barnabas (but Beza and Meyer make Saul the subject, although unlikely from construction and context); verb twice in Luke’s Gospel, Luk 8:39 ; Luk 9:10 , and three times in Acts, Act 8:33 (quotation), Act 12:17 ; cf. Heb 11:32 , and Mar 5:16 ; Mar 9:9 ; and nowhere else in N.T.; frequent in LXX to recount, narrate, declare, cf. 1Ma 5:25 ; 1Ma 8:2 ; 1Ma 10:15 ; 1Ma 11:5 , and several times in Ecclesiasticus. Similarly used in classical Greek; Grimm compares figurative use of German durchführen . πῶς εἶδε Κ .: while it is not said in any part of the three accounts of the Conversion that Saul saw Jesus, it is distinctly asserted here in a statement which Barnabas may well have received from Saul himself, and also in the two expressions of Ananias, cf. Act 9:17 , Act 22:14 ; cf. also the Apostle’s own words, 1Co 9:1 ; 1Co 15:8 . ἐπαῤῥησιάσατο , cf. the verb with the expression μετὰ παρρησίας λαλεῖν , see above on Act 4:13 , and of the preaching of the other Apostles and of the Church, cf. Act 28:31 (of Paul). Verb only used by Luke and Paul, and always of speaking boldly the truths of the Gospel; so seven times in Acts, and also in 1Th 2:2 , Eph 6:20 .

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

But Barnabas . . . brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Gal 1:18-19). Probably none of the other apostles were there at the time (Act 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [HOWSON]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Act 11:24), and with the name "son of consolation," given him by the apostles (Act 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.

how he had seen the Lord . . . and he--the Lord.

had spoken to him--that is, how he had received his commission direct from the Lord Himself.

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 27. Barnabas - brought him to the apostles] That is, to Peter and James; for others of the apostles he saw none, Ga 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Ga 1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul's conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;

1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.

2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.

3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.

4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.

5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul's conversion as quiet as possible, that the Christian cause might not gain credit by it.

6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.

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

27. When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was, peradventure, a point of too great fearfulness, and yet he speaketh of none of the common sort, but of the apostles themselves. But he doth either extenuate or lighten their fault, because they suspected him for just causes, whom they had found and tried to be such a deadly enemy; and, it was to be feared, lest they should rashly endanger themselves if they should have showed themselves to be so easy to entreat. Therefore, I think that they are not to be blamed for that fear which they conceived for just cause, or that they deserve to be even accused for the same. For if they had been called to give an account of their faith, they would have provoked not Paul only, but also all the furies of hell, without fear. Whence we gather that every fear is not to be condemned but such as causeth us to turn aside from our duty. The narration which Luke addeth may be referred as well unto the person of Barnabas as of Paul. Yet I think rather that Paul declareth to the apostles what had befallen him; and yet the speech may be well applied to Barnabas, especially when as mention is made of Paul’s boldness.

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.

(27) But Barnabas took him.—What, we ask, made Barnabas more ready than others, not only to receive the convert himself, but to vouch for his sincerity? The answer is found in the inference that the Levite of Cyprus and the tent-maker had been friends in earlier years. The culture of which Tarsus was the seat, would naturally attract a student from the neighbouring island, and the eagerness of Barnabas to secure Saul’s co-operation at a later stage of his work (Act_11:25) may fairly be looked on as furnishing a confirmation of the view now suggested. He knew enough of his friend to believe every syllable of what he told him as to the incidents of his conversion.

Brought him to the apostles.—In the more definite account in Gal_1:18-19, we find that his primary purpose was to exchange thoughts (ἱστορῆσαι = to inquire, the word from which we get our “history”) with Peter, and that the only other leading teacher that he saw (we need not now inquire whether he speaks of him as an Apostle or not) was “James, the Lord’s brother.” It may, perhaps, be inferred from this, either (1) that the other Apostles were absent from Jerusalem at the time, or (2) that the new convert did not attend any public meeting of the Church.

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

27. But Barnabas took him, and brought him to the apostles] i.e. to such of the Apostles as happened to be then in Jerusalem. During a short space of fifteen days it is easy to understand that all but Peter and James might be absent from Jerusalem. St Paul tells us he only saw these two during his visit (Gal_1:19), and all that he says is perfectly consistent with St Luke’s narrative. Barnabas, who introduced Saul to the Apostles, has already been mentioned as a Levite of Cyprus (Act_4:36), and from the proximity of Cyprus to Cilicia, and the distinction of the schools of Tarsus, a conjecture has been hazarded that Barnabas may have been known to Saul before they came to Jerusalem. This would explain how it came to pass that while the other disciples were afraid of him, Barnabas listened to his statement and repeated it to the rest of the Church.

and declared unto them how he had seen the Lord in the way, &c.] It is worthy of notice in how many forms the statement of the appearance of Jesus to Saul is repeated. This was indeed the turning-point of the Apostle’s life, Jesus of Nazareth seen as the glorified Son of God.

and how he had preached [spoken] boldly at Damascus in the name of Jesus] Whether the knowledge of Barnabas was derived from Saul himself or from other sources we are not told, but in the political turmoil of the times (see Act_9:24, note) we may easily suppose that the teachings of a preacher who appeared for a brief space, and then retired from Damascus, and who had only lately reappeared, would not be widely known among the Church at Jerusalem.

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 be was with them,.... Peter and James, and the rest of the disciples; he lived with them, conversed with them, and joined with them in all religious exercises; which is signified by his

coming in and going out at Jerusalem; no one of the apostles or disciples forbidding or hindering him.

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

27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

Ver. 27. And how he had preached boldly] {See Trapp on "Act 9:21"} {See Trapp on "Act 9:29"}

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.

But Barnabas - See the notes on Act 4:36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.

To the apostles - To Peter and James, Gal 1:18-19. Probably the other apostles were at that time absent from Jerusalem.

And declared unto them ... - It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:

(1) It is certain that contact between different countries was then much more difficult than it is now. There were no posts; no public conveyances; no mails; no telegraphs; nothing that corresponded with our modes of contact between one part of the world and another.

(2) There was at this time a state of animosity amounting to hostility subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away (Josephus, Antiq., book 18, chapter 5, section 1, 2). The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.

(3) Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,

(4) Though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.

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

Brought him to the apostles Peter and James. See Galatians i. 18. and 19.

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).

Of Barnabas mention is made, Act 4:36, who is thought to have been Paul’s fellow disciple under Gamaliel.

Brought him to the apostles; these apostles, to whom Barnabas brought Paul, were Peter and James, as Gal 1:18,19, who being the apostles of the circumcision, or having Judea under their charge, were abiding at Jerusalem, whilst the other apostles probably were absent, being founding of churches elsewhere.

He had seen the Lord, &c, :some take these things to have been related by Paul, others by Barnabas, who testified these things concerning Paul.

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

27. Barnabas—As he was a native of Cyprus, a few hours’ sail from Tarsus, he might have been a friend from boyhood to Saul.

To the apostles—Peter and James, who were probably the only apostles then in Jerusalem, (Gal_1:18-19.) These may have known more clearly of Saul’s conversion, but it was necessary that they should be duly certified by a more authentic witness in order that they might reassure the suspicious brethren.

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

How at Damascus he had preached boldly for how he had preached boldly at Damascus, A.V. As regards the statement that

Barnabas took him, and brought him to the apostles, which some have thought inconsistent with Gal_1:18 Gal_1:19, it is obvious to remark that St. Luke"s account is fully justified by the fact that St. Paul did, on Barnabas"s introduction, make the acquaintance of Peter, and, as it seems, pass fifteen days as his guest; (Gal_1:18) and while there, did also see James the Lord"s brother. The other apostles were probably absent from Jerusalem during that fortnight; but Barnabas did, it seems, at a Church assembly, in the presence of James and, no doubt, the elders of the Church, give the astonishing narrative of Saul"s conversion. This removed their suspicious and their fears, and he was freely, during the rest of his brief stay, admitted as a brother to their assemblies, and took part in preaching the gospel in the synagogues.

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

To the apostles - Peter and James, Gal. i, 18, 19. Gal. i, 18,

19 And declared - He who has been an enemy to the truth ought not to be trusted till he gives proof that he is changed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 26

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.

27. Barnabas took him. See Acts 4:36. Barnabas was a Hellenist like Saul. When he vouched for him to the apostles, their distrust ended. Paul (Gal. 1:18) gives an account of this visit to the apostles.

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.

27. Βαρνάβας δὲ κ.τ.λ., but Barnabas took him and brought him to the Apostles, i.e. to such of the Apostles as happened to be then in Jerusalem. During a short space of fifteen days it is easy to understand that all but Peter and James might be absent from Jerusalem. St Paul tells us he only saw these two during his visit (Gal 1:19), and all that he says is perfectly consistent with St Luke’s narrative. Barnabas, who introduced Saul to the Apostles, has already been mentioned as a Levite of Cyprus (Act 4:36), and from the proximity of Cyprus to Cilicia, and the distinction of the schools of Tarsus, a conjecture has been hazarded that Barnabas may have been known to Saul before they came to Jerusalem. This would explain how it came to pass that while the other disciples were afraid of him, Barnabas listened to his statement and repeated it to the rest of the Church.

ἐπιλαβόμενος αὐτόν. This verb, which signifies to take hold of a person by the hand for the purpose of leading, is generally constructed with the genitive of the limb (as τῆς χειρός) or of the person (αὐτοῦ). When as here the accusative follows it, the construction appears due to the other verb (ἤγαγεν), so that the whole idea ‘took and led’ must be taken as requiring this case.

πῶς ἐν τῇ ὁδῷ κ.τ.λ., how he had seen the Lord in the way. It is worthy of notice in how many forms the statement of the appearance of Jesus to Saul is repeated. This was indeed the turning point of the Apostle’s life, Jesus of Nazareth seen as the glorified Son of God.

ἐπαρρησιάσατο, he had spoken boldly (as in Act 9:29). Whether the knowledge of Barnabas on this subject was derived from Saul himself or from other sources we are not told, but in the political turmoil of the times (see Act 9:24, note) we may easily suppose that the teachings of a preacher who appeared for a brief space, and then retired from Damascus, and who had only lately reappeared, would not be widely known among the Church at Jerusalem.

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.

27.] It is very probable that Barnabas and Saul may have been personally known to each other in youth. ‘Cyprus is only a few hours’ sail from Cilicia. The schools of Tarsus may naturally have attracted one who, though a Levite, was a Hellenist: and there the friendship may have begun, which lasted through many vicissitudes, till it was rudely interrupted in the dispute at Antioch (ch. 15:39).’ (C. and H., edn. 2, i. p. 127.)

τοὺς ἀποστ.] Only Peter, and James the Lord’s brother, Gal 1:18, Gal 1:19. Probably there were no other Apostles there at the time: if there were, it is hardly conceivable that Saul should not have seen them. On his second visit, he saw John also (Gal 2:9). Perhaps he never saw in the flesh any other of the Apostles after his conversion.

διηγήσατο] viz. Barnabas, not Saul.

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

Declared [διηγησατο] . Related throughout. See on Luk 8:39; and compare on declaration, Luk 1:1.

Had preached boldly [επαρρησιασατο] . See on freely, ch. 2 29.

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