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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 9:23–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For it says, "When the brethren were aware of this, they brought him down to Caesarea, and sent him forth to Tarsus," at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by miraculous grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs.
"To Caesarea, and sent him forth to Tarsus:" so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this departure is Providentially ordered, that he might preach there also: and so likewise were the plots against him ordered by God's Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved.
And he spoke and disputed against the Greeks, but they sought to kill him. When the brethren knew of it, they brought him down to Caesarea, and sent him forth to Tarsus. For Tarsus is a city of Cilicia, and Caesarea Philippi is also a city of Syria. And when he adds: But he was unknown by face to the churches of Judea, which were in Christ; they had only heard, that he who once persecuted us now preaches the faith which once he ravaged (Galatians 1). This is what Luke had previously stated, that he attempted to join the disciples, and they were all afraid of him, not believing that he was a disciple, until they learned from Barnabas narrating it. Therefore, since it is established that Paul came to Jerusalem after three years of his conversion, and was associated with the number of the apostles, still being, as he himself writes, unknown by face to the churches of Judea, which were in Christ, they are greatly mistaken who following apocryphal books think that in the second year after the Lord's passion, he was already ordained as an apostle to the Gentiles with Barnabas.
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Summary
Acts 9:30 marks a pivotal moment in Saul's early ministry, detailing the strategic intervention by the Christian community in Jerusalem to protect him from a deadly plot. Following his bold preaching that provoked intense opposition, the believers recognized the severe threat to his life and future apostolic calling. Their actions ensured his safe passage to Caesarea and subsequent relocation to Tarsus, his hometown, providing a period of respite and preparation crucial for his later, extensive missionary endeavors.
Context
Literary Context
This verse immediately follows a period of intense activity and escalating opposition for Saul. After his dramatic conversion on the road to Damascus, detailed in Acts 9:1-19, Saul immediately began proclaiming Jesus as the Son of God in Damascus, astonishing all who heard him (Acts 9:20-22). This bold declaration quickly incited fierce Jewish opposition, leading to a plot to kill him, from which he narrowly escaped with the help of the disciples (Acts 9:23-25). He then traveled to Jerusalem, where the disciples initially feared him until Barnabas vouched for him, facilitating his acceptance into the Christian community (Acts 9:26-27). Once in Jerusalem, Saul continued to preach boldly, engaging in debates with the Hellenistic Jews, which again provoked violent opposition and a renewed plot to kill him (Acts 9:28-29). It is in direct response to this escalating danger that the brethren, the Christian community in Jerusalem, took the decisive action described in Acts 9:30, ensuring his safety and preserving his life for future ministry.
Historical & Cultural Context
The events of Acts 9:30 unfold within the volatile socio-political landscape of first-century Judea under Roman rule. Jerusalem was the religious heartland of Judaism, where the early Christian movement, initially seen as a sect of Judaism, faced intense scrutiny and persecution from Jewish authorities. Caesarea Maritima, mentioned as Saul's transit point, was a major port city on the Mediterranean coast and the Roman administrative capital of Judea. Its strategic location made it a natural hub for sea travel, facilitating Saul's departure from the immediate danger in Jerusalem. Tarsus, Saul's birthplace and destination, was a prominent city in Cilicia (modern-day Turkey), renowned as a center of Hellenistic culture, education, and trade. As a "free city" under Roman law, it offered a degree of autonomy and a familiar, safer environment for Saul, allowing him a period of respite and further development away from the immediate threats in Judea. This relocation highlights the practical realities of early Christian evangelism, often requiring strategic movements to avoid persecution and ensure the survival of key leaders.
Key Themes
The narrative of Acts 9:30 contributes significantly to several overarching themes within the book of Acts and the broader New Testament. Foremost is the theme of Divine Protection and Providence, demonstrating God's active hand in preserving His chosen instruments, even amidst severe persecution. The intervention of the brethren, while human action, is implicitly part of God's overarching plan to safeguard Saul for his unparalleled future missionary endeavors, particularly to the Gentiles, as foreshadowed in Acts 9:15. Another crucial theme is Brotherly Care and Community, showcasing the profound love and mutual support within the early church. The "brethren" (Greek: hoi adelphoi), representing the Christian community, actively collaborated to ensure Saul's safety, embodying the practical outworking of Christian fellowship and the unity of the body of Christ. Finally, the strategic relocation to Tarsus underscores the theme of Strategic Retreat for Future Ministry. This was not a withdrawal born of fear, but a wise, Spirit-guided decision by the church to allow Saul's ministry to continue and mature. This period, often termed Saul's "silent years," was crucial for his personal and theological development, preparing him for the immense responsibilities of his later apostolic calling, which would be reignited when Barnabas sought him out in Acts 11:25-26.
Exposition and Analysis
Key Word Analysis
This term, derived from epí (upon) and ginṓskō (to know), signifies more than mere intellectual awareness; it implies a full and accurate recognition, a deep acquaintance with the facts. In the context of Acts 9:30, it indicates that the brethren had become fully aware of the serious and imminent threat to Saul's life, not just hearing a rumor but understanding the gravity of the situation and acknowledging the necessity of immediate action. Their knowledge was comprehensive enough to prompt a decisive response.
This verb literally means "to lead down" or "to bring down," often used in the context of bringing a ship to land or disembarking. Here, it describes the physical act of escorting Saul from Jerusalem (which is geographically higher) to Caesarea, a port city at a lower elevation. The use of this word suggests a deliberate, perhaps urgent, movement, emphasizing the brethren's active role in facilitating Saul's departure and ensuring his safe transit to the coast.
This compound verb, combining ek (out from) and apostéllō (to send), carries the sense of sending someone away on a mission or dispatching them with a specific purpose, or even peremptorily dismissing them. In this verse, it highlights the intentionality and authority behind the brethren's action. They didn't just let Saul leave; they actively dispatched him to Tarsus, indicating a strategic decision to remove him from danger and perhaps to allow for a period of preparation or quiet, recognizing his unique calling.
Verse Breakdown
"[Which] when the brethren knew"
This opening clause establishes the immediate cause for the ensuing actions. The "brethren" refers to the Christian community in Jerusalem, highlighting their collective awareness and concern for Saul's safety. Their knowledge was not passive but an informed recognition of the severe threat against him, which had escalated to a plot to kill him, as described in the preceding verse (Acts 9:29). This collective awareness underscores the strong bonds of fellowship and mutual protection within the early church.
"they brought him down to Caesarea"
This describes the first phase of the brethren's protective action. "Bringing him down" refers to the journey from Jerusalem, situated in the Judean hills, to Caesarea Maritima, a major port city on the Mediterranean coast. This was a strategic move, as Caesarea provided a maritime route away from the immediate danger in Jerusalem. The brethren's active involvement in escorting him signifies their commitment to his safety and their understanding of the urgency of the situation.
"and sent him forth to Tarsus"
This clause details the final destination and the ultimate purpose of the brethren's intervention. From Caesarea, Saul was dispatched by sea to Tarsus, his hometown in Cilicia. This was not merely an escape but a strategic relocation. Tarsus, a significant Hellenistic city, offered a safe haven and a period of relative obscurity, allowing Saul to develop further without the immediate threat of persecution. This "sending forth" implies a deliberate, communal decision to preserve God's chosen instrument for future ministry, anticipating his later, vital role as the Apostle to the Gentiles.
Literary Devices
The verse employs Narrative Progression to advance the plot, moving Saul from a perilous situation in Jerusalem to a place of safety and preparation in Tarsus. This movement is not random but orchestrated, highlighting the Divine Providence at work through human agents. The actions of "the brethren" illustrate Communal Solidarity and Practical Love, showcasing the early church's commitment to protecting its members, especially those with a significant calling. The strategic relocation also serves as Foreshadowing, subtly hinting at Saul's future, extensive travels and his eventual role as the Apostle to the Gentiles, as Tarsus was a major city in the Gentile world. The concise nature of the verse, despite its significant implications, is an example of Conciseness in biblical narrative, conveying a crucial turning point without unnecessary detail.
Theological and Thematic Connections
Acts 9:30 powerfully illustrates God's unwavering commitment to preserving His chosen vessels for His purposes, often working through the faithful actions of His people. The brethren's intervention is not merely a practical response to danger but a demonstration of God's providential care for Saul, ensuring his survival and preparing him for his unparalleled mission to the Gentiles. This event underscores the vital role of Christian community in supporting and protecting its members, reflecting the New Testament emphasis on mutual care and the interconnectedness of the body of Christ. It also highlights the wisdom of strategic withdrawal in ministry, recognizing that sometimes a period of quiet preparation or removal from immediate conflict is necessary for long-term effectiveness and the fulfillment of a greater divine calling.
Reflection and Application
Acts 9:30 offers profound lessons for believers today, emphasizing the enduring principles of divine protection, communal responsibility, and strategic wisdom in life and ministry. Just as God preserved Saul for his unique calling, we can trust in His providential care for our lives, even when facing opposition or danger. This verse challenges us to actively embody the love and support demonstrated by the early church, prompting us to be vigilant and proactive in caring for fellow believers, especially those who are vulnerable or facing spiritual warfare. Furthermore, it reminds us that effectiveness in ministry isn't always about relentless forward momentum; sometimes, a strategic retreat, a period of quiet growth, or a change of environment is precisely what God uses to prepare us for greater future impact. We are called to discern wisely when to press forward and when to step back, always trusting in God's timing and guidance for His purposes.
Questions for Reflection
FAQ
What happened to Saul during his time in Tarsus?
The Bible does not provide detailed accounts of Saul's activities during his time in Tarsus. This period, often referred to as Saul's "silent years," lasted approximately 7-10 years. While we lack specific narratives, it is widely believed by scholars that this was a crucial period of personal reflection, theological study, and spiritual growth for Saul. Having been dramatically converted and called by Christ, and having received direct revelation (as he later states in Galatians 1:11-12), this time in his hometown likely allowed him to process his new understanding of the Messiah, deepen his theological convictions, and prepare for the extensive missionary journeys that would define his later ministry. His time in Tarsus concluded when Barnabas sought him out to assist with the growing church in Antioch (Acts 11:25-26).
Who were "the brethren" mentioned in this verse?
"The brethren" (Greek: hoi adelphoi) refers to the Christian community, specifically the disciples and believers in Jerusalem. This term is consistently used in the book of Acts to denote fellow Christians, emphasizing their spiritual family bond and unity in Christ. Their collective action in protecting Saul highlights the strong sense of community, mutual responsibility, and practical love that characterized the early church, as seen in other passages describing their fellowship and support for one another (Acts 2:42-47).
Why was Saul sent to Tarsus specifically, and not somewhere else?
Saul was sent to Tarsus for several strategic reasons. Firstly, Tarsus was his hometown (Acts 22:3), offering him a familiar and relatively safe environment away from the immediate threats in Jerusalem. Secondly, Tarsus was a significant Hellenistic city, a center of Greek culture and learning. While Saul was already highly educated, this environment would have been conducive to further theological reflection and preparation for his future ministry, particularly to the Gentile world. The decision to send him there was a strategic move by the Jerusalem church, demonstrating their wisdom in preserving a key leader for future ministry rather than allowing him to remain in a place of constant danger. It allowed him to be "out of sight" while still being prepared for God's greater plan.
Christ-Centered Fulfillment
Acts 9:30, while narrating a pivotal moment in Saul's life, resonates deeply with Christ-centered themes, revealing how God's protective hand guides His servants in the pattern of His Son. Just as Saul was preserved from plots against his life, Jesus Himself strategically withdrew from danger and hostile crowds at various points in His earthly ministry to fulfill His divine timetable (John 7:1, John 8:59). The brethren's loving intervention for Saul mirrors the communal care that Christ established for His body, the Church, where members are called to bear one another's burdens and protect one another (Galatians 6:2, John 13:34-35). Ultimately, Saul's journey to Tarsus, a period of preparation before his grand mission, reflects the broader divine strategy of the Incarnation itself: Christ, though fully God, took on human form and endured a period of growth and preparation before embarking on His public ministry, culminating in the ultimate strategic "withdrawal" to the cross, which was the very means of salvation (Philippians 2:6-8, Hebrews 12:2). Saul's life, marked by suffering and divine preservation for the sake of the gospel, becomes a powerful type of Christ's own mission, demonstrating that God's purposes, though often achieved through trials and strategic repositioning, will always prevail through the power of the resurrected Lord.