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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
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Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation.
"So the Church throughout all Judea and Galilee and Samaria had peace" - i.e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm - "they being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost." And the spirit consoled them both by the miracles and by the works, and independently of these in the person of each individual.
"Then, it says, the Church throughout all Judea and Galilee and Samaria had peace, being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost." He is about to relate that Peter goes down from Jerusalem, therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence.
And it was filled with the consolation of the Holy Spirit, or it was multiplied, as it is written in Greek. For what we say as "consolation," in Greek it is παρακλήσει: whence it is clearly evident that the Holy Spirit is called the Paraclete because, enlightening the hearts of the faithful, He multiplies the Church throughout the whole world and fills it with His grace.
Indeed, the Church had peace throughout all Judea and Galilee and Samaria. Where it is said in Latin "throughout all," in Greek it is καθ' ὅλης. Hence, it should be noted that the Church is called Catholic because it is spread throughout the whole world and abides in one peace.
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Summary
Acts 9:31 provides a pivotal summary statement, marking a period of significant peace and growth for the early Christian church. Following the dramatic conversion of Saul, the intense persecution that had scattered believers ceased, allowing the nascent communities across Judaea, Galilee, and Samaria to experience tranquility. During this respite, the churches were not only strengthened internally through spiritual edification and a deepening reverence for God, but also experienced numerical expansion, demonstrating the divine blessing and the power of the Holy Spirit at work.
Context
Literary Context
Acts 9:31 serves as a crucial transitional summary, concluding the narrative segment focused on Saul's conversion and his initial, albeit controversial, ministry in Damascus and Jerusalem (Acts 9:1-30). Prior to this, the church faced severe persecution, notably instigated by Saul himself, which led to the scattering of believers from Jerusalem (Acts 8:1-3). The immediate cessation of this intense external pressure, largely due to Saul's transformation from persecutor to preacher, created a window of opportunity for the scattered Christian communities. This verse acts as a bridge, setting the stage for Peter's ministry in Lydda and Joppa (Acts 9:32-43) and the subsequent groundbreaking conversion of Cornelius, a Gentile, in Acts 10, underscoring the church's expansion beyond Jewish boundaries.
Historical & Cultural Context
The early church operated within a complex socio-religious landscape dominated by Roman rule and Jewish religious authority. Persecution, often incited by zealous Jewish leaders who viewed Christianity as a heretical sect, was a constant threat. The period described in Acts 9:31 likely reflects a temporary lull in this persecution, possibly due to the political instability in Judea following Emperor Caligula's controversial attempt to erect his statue in the Jerusalem Temple, which diverted Jewish leadership's attention away from the Christians. This "rest" was not a permanent cessation of all opposition but a strategic divine intervention, allowing the fragile Christian communities to consolidate their faith, organize, and expand their reach across the diverse regions of Judaea, Galilee, and Samaria, areas with distinct Jewish and Samaritan populations.
Key Themes
This verse encapsulates several vital themes central to the book of Acts and the growth of the early church. It highlights Divine Providence, demonstrating God's sovereign hand in orchestrating circumstances (like Saul's conversion and the ensuing peace) for the church's benefit. The theme of Church Growth is prominent, not merely in numerical terms but also in spiritual maturity, as indicated by their edification and walking in the fear of the Lord. The Role of the Holy Spirit is underscored as the source of comfort and empowerment, enabling both internal strengthening and external multiplication, echoing Jesus' promise of power for witness in Acts 1:8. Furthermore, the geographical scope mentioned ("Judaea and Galilee and Samaria") directly reflects the fulfillment of Jesus' commission to spread the Gospel, moving beyond Jerusalem to broader regions, as seen in the church's expansion from Acts 2:47 and Acts 6:7.
Exposition and Analysis
Key Word Analysis
From a compound of ek (out) and a derivative of kaleō (to call), meaning "a calling out." This term refers to a popular meeting, specifically a religious congregation, whether a Jewish synagogue or a Christian community of members on earth. Here, it signifies the local assemblies of believers, emphasizing their identity as those "called out" by God and gathered as distinct communities of faith.
Probably from a primary verb meaning "to join," eirēnē signifies peace, tranquility, or prosperity. In this context, it denotes a period of cessation from external hostility and persecution, providing a much-needed calm for the fledgling Christian communities to consolidate and grow without immediate threat. It implies a state of well-being and security.
From the same root as oikodomē (a house-builder), this verb means "to be a house-builder," or figuratively, "to construct" or "confirm." Here, it indicates that the churches were built up, strengthened, and confirmed in their faith, doctrine, and internal organization. It speaks to spiritual growth and maturity, akin to constructing a strong, stable building.
Verse Breakdown
"Then had the churches rest throughout all Judaea and Galilee and Samaria,"
This opening clause establishes the immediate consequence of the events preceding it, particularly the conversion of Saul. The "churches" (plural) signify the widespread presence of Christian communities beyond Jerusalem. The "rest" indicates a period of peace, a cessation of the intense persecution that had previously afflicted them. The geographical scope – Judaea, Galilee, and Samaria – highlights the significant expansion of the Gospel's reach across diverse regions of Palestine, fulfilling the early stages of Jesus' Great Commission.
"and were edified;"
This clause details the internal spiritual growth and strengthening that occurred during this period of peace. "Edified" implies that the believers were built up in their faith, knowledge, and understanding of Christian truth. This internal consolidation was crucial for their resilience and future expansion, indicating not just numerical increase but qualitative spiritual development.
"and walking in the fear of the Lord,"
This phrase describes the manner of life adopted by the believers. "Walking" denotes their conduct and way of life, while "the fear of the Lord" signifies a profound reverence, awe, and obedient submission to God. It is not a servile dread but a holy respect for God's power, holiness, and authority, which shapes their moral and spiritual behavior. This reverence was foundational to their stability and authenticity.
"and in the comfort of the Holy Ghost,"
This clause points to the active and sustaining presence of the Holy Spirit. "Comfort" (paraklesis) encompasses encouragement, consolation, and exhortation. The Holy Spirit provided inner strength, guidance, and assurance to the believers, enabling them to persevere, find solace amidst past trials, and be empowered for their mission. The Spirit's presence was vital for their spiritual vitality.
"were multiplied."
This final clause describes the ultimate outcome of the preceding conditions: peace, edification, reverence, and the Spirit's comfort. The churches experienced numerical growth, indicating that their internal health and divine empowerment naturally led to an increase in the number of believers. This multiplication signifies the successful spread of the Gospel and the expansion of God's kingdom.
Literary Devices
Acts 9:31 masterfully employs several literary devices to convey its profound message. It functions primarily as a Summary Statement, providing a concise overview of the church's state and progress after a significant narrative event (Saul's conversion). The verse also demonstrates Geographical Progression, explicitly naming "Judaea and Galilee and Samaria," which echoes Jesus' commission in Acts 1:8 and highlights the expanding reach of the Gospel beyond Jerusalem. Furthermore, the verse uses Cause and Effect, implicitly linking the "rest" (cause) to the subsequent edification and multiplication (effects), and explicitly linking the "walking in the fear of the Lord" and "in the comfort of the Holy Ghost" (causes) to the multiplication (effect). This structure emphasizes that spiritual vitality and divine empowerment are prerequisites for genuine growth. The parallel structure of "walking in the fear of the Lord, and in the comfort of the Holy Ghost" also showcases a form of Parallelism, emphasizing the dual internal foundations of the church's health.
Theological and Thematic Connections
Acts 9:31 is a profound theological statement on the nature of the church and its growth. It reveals that true church growth is not merely numerical but holistic, encompassing spiritual maturity, moral integrity, and divine empowerment. The "rest" granted by God underscores His sovereign care for His people, providing seasons of peace necessary for consolidation and preparation for future ministry. This peace, however, is not passive; it enables active edification and a deeper commitment to walking in reverence for God. Crucially, the verse highlights the indispensable role of the Holy Spirit as the source of comfort, strength, and the ultimate agent of multiplication, demonstrating that the church's expansion is fundamentally a work of God.
Reflection and Application
Acts 9:31 offers timeless principles for the health and growth of the church today. It reminds us that periods of peace and respite, though often less dramatic than times of intense trial, are divinely ordained opportunities for deep spiritual work. For believers, this means prioritizing personal and corporate edification – diligently studying God's Word, engaging in fellowship, and growing in knowledge and wisdom. Walking in the "fear of the Lord" calls for a profound reverence that shapes every aspect of our lives, leading to obedience and holiness. Moreover, we are reminded of our absolute dependence on the "comfort of the Holy Ghost" for strength, guidance, and empowerment in all circumstances. When these internal spiritual disciplines are faithfully pursued, the natural outcome, by God's grace, is the multiplication of disciples and the expansion of His kingdom, both qualitatively in spiritual depth and quantitatively in reach. This verse challenges us to seek not just outward growth, but first and foremost, internal spiritual vitality rooted in God's truth and Spirit.
Questions for Reflection
FAQ
What does "rest" mean in the context of Acts 9:31?
In Acts 9:31, "rest" (Greek: eirēnē) signifies a period of peace and tranquility for the early Christian churches. This was a cessation of the intense persecution they had been experiencing, particularly following the conversion of Saul of Tarsus, who had been a chief persecutor. This "rest" allowed the scattered and nascent Christian communities in Judaea, Galilee, and Samaria to consolidate, strengthen their internal life, and grow without immediate external threats, providing a crucial window for spiritual edification and numerical expansion. It was a divinely orchestrated lull that enabled the church to flourish.
How were the churches "edified" and what does that mean for us today?
The term "edified" (Greek: oikodoméō) means "to be built up" or "constructed." In the context of Acts 9:31, it signifies that the churches were strengthened spiritually, growing in their understanding of Christian doctrine, deepening their faith, and maturing in their communal life. This internal building up involved teaching, fellowship, and the application of truth, making them more resilient and stable. For believers today, edification means continuous spiritual growth through the study of God's Word, participation in Christian community, prayer, and the practice of spiritual disciplines, all aimed at building up the body of Christ as described in Ephesians 4:12.
What is the significance of "walking in the fear of the Lord" and "in the comfort of the Holy Ghost" for the church's multiplication?
These two phrases describe the foundational spiritual conditions that led to the church's multiplication. "Walking in the fear of the Lord" denotes a life lived in profound reverence, awe, and obedient submission to God, reflecting holiness and integrity. This spiritual discipline fostered internal purity and credibility. "In the comfort of the Holy Ghost" highlights the Holy Spirit's active role in empowering, encouraging, and sustaining believers, providing inner strength and assurance. Together, these elements indicate that the church's growth was not merely a human effort but a supernatural work rooted in a right relationship with God (fear of the Lord) and empowered by His divine presence (comfort of the Holy Ghost). This demonstrates that genuine numerical growth flows from deep spiritual health and divine enablement, as the Spirit convicts hearts and draws people to Christ, as seen in John 16:8.
Christ-Centered Fulfillment
Acts 9:31, while describing a period of earthly peace and growth for the early church, profoundly points to the ongoing work of Christ through His Spirit. The "rest" experienced by the churches is a foretaste of the ultimate peace that Christ secured through His atoning work on the cross, reconciling humanity to God and breaking down the wall of hostility (Ephesians 2:14-16). The "edification" of the churches speaks to Christ's role as the chief cornerstone and the one who builds His church, ensuring its spiritual maturity and strength (Ephesians 2:20-22). The "fear of the Lord" is not a legalistic burden but a reverent response to the Lordship of Jesus Christ, who is to be honored above all (Philippians 2:9-11). Most significantly, the "comfort of the Holy Ghost" underscores Christ's promise to send the Helper, the Spirit of Truth, who would indwell believers, empower them for witness, and guide them into all truth (John 14:16-17; John 15:26). Finally, the "multiplication" of the churches is the direct fulfillment of Christ's Great Commission, as His disciples, empowered by His Spirit, are sent out to make more disciples, extending His kingdom to the ends of the earth (Matthew 28:18-20). Thus, Acts 9:31 is a testament to the living Christ actively building, sustaining, and expanding His church through the power of the Holy Spirit.