Acts 9:30

9:30 After the believers heard about the plot, Saul was once again sent away (cp. 9:25), this time to Tarsus, his hometown, the capital of Cilicia (see 21:39; 22:3; 23:34; cp. Gal 1:21).

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Act 9:30 . ἐπιγνόντες : the preposition may signify here as elsewhere accurate and certain knowledge or information a favourite word with St. Luke, in the Gospel seven times, in Acts thirteen times; it was also a favourite word with St. Paul, cf., e.g. , 1Co 13:12 , 2Co 6:9 ; frequent in LXX, or it may simply mean to find out, to ascertain (Grimm); see Blass in loco on its force in LXX. 5. οἱ ἀδελφοὶ : the expression seems expressly used to imply that the disciples at Jerusalem recognised Saul as a brother. Wendt (1899) rejects all the narrative in Acts as unhistorical, and compares with the statement here Gal 1:22 ; but there mention is only made of the “Churches of Judæa,” whilst the inference that Paul could scarcely fail to have been known to the members of the Church in Jerusalem seems quite justifiable, Lightfoot, Galatians , p. 86. κατήγαγον , i.e. , brought him down to the sea coast, ad mare deduxerunt , word used only by Luke and Paul; but by St. Luke only as a nautical expression, cf. Act 27:3 , Act 28:12 (Act 21:3 ), and Luk 5:11 ; so in classical writers. εἰς Κ . as in Act 8:40 (not Cæsarea Philippi which is always so called); if he found Philip there (Act 21:8 ), the friend and the accuser of the proto-martyr would meet face to face as brethren (Plumptre). ἐξαπέστειλαν : the word might mean by sea or by land, but the former is supported amongst recent commentators by Blass, so too Page ( cf. Lightfoot on Gal 1:21 , p. 85), Knabenbauer, p. 174. But if so, there is no contradiction with Gal 1:21 , where Paul speaks of coming into the regions of Syria and Cilicia, as if hwent to the latter through the former. The expressions in Galatians have sometimes been explained on the supposition that the two countries, Syria and Cilicia, are named there as elsewhere in that order, Act 15:23 ; Act 15:41 , as a kind of general geographical expression (Felten), the most important country being mentioned first, so Lightfoot, Nösgen, Conybeare and Howson; or that as Paul would remain at Syrian ports on the way to Cilicia, he might fairly speak as he does, or that he went first to Tarsus, and thence made missionary excursions into Syria. If neither of these or similar explanations are satisfactory, we can scarcely conclude with Blass that Gal 1:21 is accounted for “inverso per incuriam ordine”. Ramsay has lately argued with much force that here as elsewhere Paul thinks and speaks of the Roman divisions of the empire ( cf. Zahn, Einleitung in das N. T. , i., p. 124 (1897)), and that here the two great divisions, Syria and Cilicia, of the Roman province are spoken of; and he accordingly reads, with the original text of [232] , τὰ κλίματα τῆς Σ . καὶ Κ ., the article used once, and thus embracing the two parts of the one province (sometimes three parts are enumerated, Phœnicia being distinguished from Syria). There is apparently no example of the expression Prov. Syria et Cilicia , but Ramsay points to the analogy of Bithynia-Pontus; see Expositor , p. 29 ff., 1898, and “Cilicia” and “Bithynia” (Ramsay) in Hastings’ B.D. Ramsay therefore concludes that Gal 1:21 simply implies that Paul spent the following period of his life in various parts of the province Syria-Cilicia. Ταρσόν , see above, Act 9:11 ; on the years of quiet work at Tarsus and in its neighbourhood, see Ramsay, St. Paul , pp. 46, 47, and below on Act 11:25 .

[232] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

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

The ministers of the word may change their place, by the advice and counsel of the congregation and Church.

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

they brought him down to Cæsarea--on the coast (see on Act 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Act 22:17-21).

and sent him forth to Tarsus--In Gal 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Act 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Act 23:16, &c.; Rom 16:7, Rom 16:11, Rom 16:21 [HOWSON].

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 30. They brought him down to Caesarea] Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See Clarke on Ac 8:40.

Sent him forth to Tarsus.] This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.

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

30. In that he went to Tarsus, he did it undoubtedly to this end, that he might carry the doctrine of the gospel thither, because he hoped that he should have some favor and authority in his country, where he was famous; yet was he brought thither by the brethren, that they might deliver him from the lying in wait.

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.

(30) They brought him down to Cæsarea.—The fact that the brethren at Jerusalem took these measures for the Apostle’s safety may be noted as a proof of their friendship. At Cæsarea he would probably, as afterwards in Act_21:8, find Philip, and the friend and the accuser of the proto-martyr met face to face as brethren. In returning to his home at Tarsus, from which he had been absent at the least for four years, and possibly for a much longer period, it would be natural for him to resume his old employment as a tent-maker. (See Note on Act_18:3.) Thence, as from a centre, he did his work as an Evangelist in the regions of Cilicia (Gal_1:21), where, in Act_15:41, we find churches already organised, which had not been founded in what we call the first mission journey of Paul and Barnabas, and must therefore have been planted by the former at an earlier period. Here, for the present, we lose sight of him. It need hardly be said that the Cæsarea here spoken of is that on the sea-coast. Cæsarea Philippi is always distinguished by its special epithet.

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

30. Which when the brethren knew] Lit. “And when the brethren knew it.” The disciples were informed as those of Damascus had been of the plot in that city.

they brought him down to Cesarea] i.e. to the seaport so called, not to Cæsarea Philippi, for the latter place was only touched by the road which led from Tyre to Damascus. The former was a place from which Tarsus could be reached either by sea or by the road which ran northward along the coast of Syria.

and sent him forth to Tarsus] where he was born, and which perhaps, next to Jerusalem, would appear to be the best centre from which his work could be carried on. For an account of Tarsus and its fame as a seat of heathen learning, see Dict. of the Bible.

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.

Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows,

throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Gal 1:22 Th1 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge:

and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; Jo1 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Gen 5:22 the same phrase which is here used.

And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Psa 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.

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

30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

Ver. 30. To Tarsus] His own country, that he might there break the bread of life where he first drew the breath of life, as Bishop Jewel desired to do. Physician, heal thyself, that is, thine own native country, said they to our Saviour, Luk 4:23.

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.

To Cesarea - See the notes on Act 8:40.

And sent him forth to Tarsus - This was his native city. See the notes on Act 9:11. It was in Cilicia, where Paul doubtless preached the gospel, Gal 1:21, “Afterward I came into the regions of Syria and Cilicia.”

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

Caesarea; there were two towns of this name, one a coast town, spoken of, Act 8:40; the other was called Caesarea Philippi, nigh Mount Lebanon.

Tarsus, St. Paul’s birth place, where amongst his relations and acquaintance they might hope he would be safe.

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

30. Cesarea—See note on Act_8:40.

To Tarsus—By sea or land? Probably by land. We have shown in our notes on Act_8:40, how Philip the evangelist skirted along the beautiful Mediterranean coast, preaching in its ancient cities as he went, until he arrived at Cesarea. Saul takes up the line of march where he stopped, and preaches his way from Cesarea to his Cilician home of Tarsus. It was no doubt at this time that the Churches of Syria and Cilicia (Act_15:23) were founded by Saul. In Tarsus Saul remained until called thence by Barnabas, (Act_11:25.)

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

And when the brethren knew it for which when the brethren knew, A.V St. Paul gives another reason for his hasty departure from Jerusalem in his speech from the castle stairs. (Act_22:17-21) Caesarea, when standing alone, means Caesarea Stratonis, or Paraliov, or Sebaste, the seaport and Roman garrison of that name, as distinguished from Caesarea Philippi, (see Alford"s note on Act_8:30) and is always so used by St. Luke. (Luk_8:40 Luk_10:1, 24 18:22 21:8, 16 23:23, 33, showing it was a seaport) There is no reasonable doubt that it means the same place here. A seaport, near to Jerusalem, and with Roman protection, affording access to Tarsus either by sea or land as should seem best, was the natural place for Paul"s friends to take him to. If further proof were wanting, it could be found in the phrase, "brought him down," as compared with the converse, "gone up", (Act_18:22) "ascended", (Act_25:1) when the journey was from Caesarea to Jerusalem. To Tarsus. A glance at the map will show that, starting from Caesarea, a person might either go by land along the sea-coast of Phoenicia, through Acre, Tyre, Sidon, Beyrout, Tripolis, Antioch, Issus, to Tarsus; or by sea to any of the intermediate ports between Caesarea and Tarsus; or rather the artificial harbor at the mouth of the Cydnus which formed the seaport of Tarsus. It is not improbable that Paul landed at Selcucia, since he says (Gal_1:21) that he came at this time "into the regions of Syria and Cilicia," which is exactly what he would have done if he had landed at Seleucia, the seaport of Antioch.

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

30. In this emergency, the brethren found opportunity to make amends for the suspicion with which they had at first regarded him. (30) " And when the brethren knew this, they took him down to Cæsarea, and sent him forth to Tarsus. " We learn, from Paul's own account of this movement, that it was not controlled by his own judgment, nor entirely by that of the brethren. While praying in the temple, he fell into a trance, in which the Lord appeared to him, and said, "Make haste, and get quickly out of Jerusalem; for they will not receive your testimony concerning me." Saul had, himself, come to a very different conclusion. Notwithstanding the murderous disposition of his opponents, he still believed that his labors among them would prove successful. He argued upon the supposition that his former position as a persecutor, like them, would now give peculiar weight, with them, to his testimony and arguments; and he ventured to urge this consideration upon the attention of the Lord: "Lord, they know that I am imprisoned and beat in every synagogue those who believe on thee; and when the blood of Stephen thy witness was shed, I was myself standing by and consenting to his death, and keeping the raiment of those who slew him." But he had erred in overlooking the peculiar odium attached to the character of one who could be styled a deserter, inclining men to listen more favorably to an habitual opponent than to him. The Lord did not argue the case with him, but peremptorily commanded him, "Depart; for I will send you far hence to the Gentiles." The fears of the brethren were confirmed by this decision of the Lord, and they promptly sent him to a place of safety.

After reaching Cæsarea, a short voyage on the Mediterranean and up the Cyndus brought him to Tarsus, the home of his childhood, and perhaps of his earlier manhood. He returns to his aged parents and the friends of his childhood, a fugitive from two great cities, and a deserter from the strictest sect in which he had been educated; but he comes to bring them glad tidings of great joy. He disappears, at this point from the pages of Luke; but he does not retire into inactivity. His own pen fills up the blank that is left there by the historian. He says that he went "into the regions of Syria and Cilicia, and was unknown by face to the Churches in Judea who were in Christ; but they heard only that he who once persecuted us is now preaching the faith which he once destroyed. And they glorified God in me." Not long after this we find mention of brethren in Syria and Cilicia, which renders it probable that his labors that were attended with his usual success. We have reason also to believe that he encountered, during this interval, a portion of the sufferings enumerated in the eleventh chapter of Second Corinthians ; such as the five times that he received from the Jews forty stripes save one, the three shipwrecks, and the night and the day that he spent in the deep. We can not refer them to a later period; for, from this interval to the time of writing that epistle, we have a continuous history of his life, in which they do not occur.

We now part company with Saul for a time, and while he is performing labors, and enduring afflictions, the full detail of which we will never learn till we meet him in eternity, we turn with our inspired guide, to contemplate some instructive scenes in the labors of the Apostle Peter.

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.

30. They brought him down to Cæsarea. The same class of Jews who had raised the persecution against Stephen now sought the death of Saul. By the aid of the brethren he was taken to the seaport of Cæsarea and sailed for his old home at Tarsus. Some think, however, from Gal. 1:21, that the journey was made by land through Syria. It is more likely that he sailed from Cæsarea to Seleucia in Syria, and from thence made his way to Tarsus. Four or five years pass before the next mention of Saul in Acts (12:25), an interval passed in preaching Christ (Gal. 1:23), and resulting in the planting of churches in Cilicia (Acts 15:23, 41).

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.

30. ἐπιγνόντες δὲ οἱ ἀδελφοί, and when the brethren were aware of it. The disciples in Jerusalem, just as those in Damascus, got information about the plot which was being laid against Saul.

κατήγαγον αὐτὸν εἰς Καισάρειαν, they brought him down to Cæsarea, i.e. to the seaport so called, not to Cæsarea Philippi, for the latter place was only touched by the road which led from Tyre to Damascus. The former was a place from which Tarsus could be reached either by sea or by the road which ran northward along the coast of Syria.

εἰς Ταρσόν, to Tarsus, where he was born, and which perhaps, next to Jerusalem, would appear to be the best centre from which his work could be carried on. For an account of Tarsus and its fame as a seat of heathen learning, see Dict. of the Bible.

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.

30. ἐπιγνόντες δὲ …] There was also another reason. He was praying in the temple, and saw the Lord in a vision, who commanded him to depart, for they would not receive his testimony:—and sent him from thence to the Gentiles: see ch. 22:17-21 and notes. His stay in Jerusalem at this visit was fifteen days, Gal 1:18.

εἰς Καισάρειαν] From the whole cast of the sentence, the κατήγαγον and ἐξαπέστειλαν, we should infer this to be Cæsarea Stratonis [see on ch. 10:1], even if this were not determined by the word Καισάρεια used absolutely, which always applies to this city, and not to Cæsarea Philippi (which De Dieu, Olsh., and others believe to be meant [see Mat 16:13 and note]). From Gal 1:21, it would appear that Saul about this time traversed Syria (on his way to Tarsus?). If so, he probably went by sea to Selencia, and thence to Antioch. The ἐξαπέστειλαν looks more like a ‘sending off’ by sea, than a mere ‘sending forward’ by land.

εἰς Ταρσόν] towards, ‘for,’ Tarsus. He was not idle there, but certainly preached the Gospel, and in all probability was the founder of the churches alluded to ch. 15:23 and 41.

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