And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.

And when he was come into Jerusalem, he essayed to join himself to the disciples; and they all were afraid of him, not believing that he was a disciple.

And having arrived at Jerusalem he essayed to join himself to the disciples, and all were afraid of him, not believing that he was a disciple.

And Saul, having come to Jerusalem, did try to join himself to the disciples, and they were all afraid of him, not believing that he is a disciple,

So he came to Jerusalem and made several attempts to associate with the disciples, but they were all afraid of him, being in doubt as to whether he himself was a disciple.

And when he came to Jerusalem, he made an attempt to be joined to the disciples, but they were all in fear of him, not taking him for a disciple.

And when he had arrived in Jerusalem, he attempted to join himself to the disciples. And they were all afraid of him, not believing that he was a disciple.

On his arrival in Jerusalem, Saul attempted to join the disciples, but they were all afraid of him, as they did not believe that he was really a disciple.

When Saul was. These were yet hard entrances [1] for Paul, who was as yet but a freshwater soldier, in that, when he had hardly escaped the hands of the enemies, the disciples would not receive him. For he might have seemed to have been so tossed to and fro, as it were, in mockery, that he could have no resting place. All his own nation was set against him for Christ's cause. The Christians refuse him. Might he not have been quite discouraged and out of hope as one expelled out of men's company? First, what remaineth but that he fall away from the Church, seeing he is not received? But when he remembereth the life which he had led aforetime he marvelleth not that they are afraid [2] of him. Therefore, he doth patiently suffer the brethren to refuse his company, seeing they had just cause of fear. This was true conversion, that whereas he raged horribly before, he doth now valiantly suffer the storms of persecutions; and, in the mean season, when as he cannot be admitted into the company of the godly, he waiteth with a quiet mind until God reconcile them unto him. We must diligently note what he desireth, to wit, that he may be numbered amongst the disciples of Christ. This can he not obtain. Here is no ambition, but he was to be instructed by this means to make more account even of the lowest place amongst the disciples of Christ than of all masterships in corrupt and revolted [3] synagogues, And from this submission was he exalted unto the highest degree of honor, that he might be the principal doctor of the Church, even unto the end of the world. But no man is fit to be a teacher in the Church save only he who willingly submitteth himself, [4] that he may be a fellow disciple with other men.

Footnotes

1 - "Dura et aspera Paulo adhuc tironi rudimenta haec fuerunt," this was rough and harsh training for Paul, who was as yet a tyro.

2 - "Se horrori esse," that he is a terror to them.

3 - "Apostaticis," apostate.

4 - "Qui sponte in ordinem se cogit," who spontaneously reduces himself into insubordination.

Was come to Jerusalem - He did not go to Jerusalem immediately after he escaped from Damascus. He first went into Arabia, where he spent a considerable part, or the whole of three years. For the reasons why he went there, and why this fact is omitted by Luke in the Acts , see the notes on Galatians 1:18.
He assayed - He attempted; he endeavored.
To join himself - To become connected with them as a fellow-Christian.
But they were all afraid of him - Their fear, or suspicion, was excited probably on these grounds:
(1) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.
(2) he had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings toward him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favor of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted - people who have been violent, artful, or malignant - it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up, not by a sudden profession, but is the result of a course of life which is worthy of affection and of trust.
A disciple - A sincere Christian.

He assayed to join himself to the disciples - Επειρατο κολλασθαι, He endeavored to get closely united to them, to be in religious fellowship with them.
Believed not that he was a disciple - They did not suppose it possible that such a person could be converted to the faith of Christ. The full power of Divine grace, in the conversion of the soul, was not yet completely known.

(6) And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
(6) In ancient times no man was rashly or lightly received into the members and the sheep of the Church, much less to be a pastor.

And when Saul was come to Jerusalem,.... After he had escaped out of Damascus, in the manner before related, and which was three years after his conversion:
he assayed to join himself to the disciples; not to the private members of the church, or ordinary disciples, as distinct from the apostles, but to the whole society, as consisting of apostles and private Christians; for his chief view in going to Jerusalem was to see Peter; and the Ethiopic version reads, "to the apostles": the sense is, that he tried either to get into a free and familiar conversation with them, or to become one of their body, and a member of the church. He did not return to the high priest from whom he had received letters to Damascus, to give him an account of the execution of his commission, or what use he had made of the letters he gave him, but to the disciples, against whom he had breathed out threatenings and slaughter. Grace had made a strange alteration in him; those whom he hated, and was exceeding mad against, he now loves; they are the excellent ones in the earth in whom is all his delight; and whom he persecuted to strange cities, he now courts their company, and attempts to get among them; accounting it his greatest honour and happiness to be one of their society. It is the duty and interest of every gracious soul to join himself to a church of Christ, which consists of the disciples of Christ, as the church at Jerusalem did; of such who have learned Christ, and the way of life and salvation by him; who have believed in him, and have been taught to deny themselves for his sake, and to take up the cross and follow him, in the way of his ordinances and appointments; and to be "joined" to a church, is to become an open subject of Christ's kingdom, a citizen of the heavenly Jerusalem, one of the family of God, and a member of the body of Christ visibly. The phrase is expressive of that strict union there is between the saints in church relation, and of that close and intimate communion they have with each other, and shows that their incorporation together is by mutual consent and agreement. And a great privilege it is to be in such a relation, having the grace of God; for such have the best of company, and the most refreshing ordinances; are in the greatest safety, being under the watch and care of ministers and members, of angels, and of God himself; and shall never be disfranchised, or become foreigners and strangers; they may expect the presence of God, fresh supplies of his grace, and even life for evermore, and need fear no enemy. That which qualifies for church membership, is not natural descent from religious parents, nor a religious education, nor mere morality and civility, nor even a constant attendance on the word of God, but faith in Christ Jesus, and a profession of it; and according to the order of the Gospel it is necessary that baptism in water should go before it; and these qualifications the apostle had.
But they were all afraid of him; knowing him to have been such an enemy to Christ, and so violent a persecutor of his church in times past:
and believed not that he was a disciple; or a true follower of Christ, but only pretended to be one, having some wicked design upon them in attempting to get among them: the reason of their not knowing anything of his conversion might be, because not only of the distance between Damascus and Jerusalem, and the continuance of the persecution in the latter place, which might occasion few comers to and fro of the Christians; but because the apostle, soon after his conversion, went to Arabia, where he had been all this while. Hence it appears, that the primitive churches were very careful in the admission of persons into fellowship with them; as they could not bear them in their communion who were evil, so they would not admit any among them but such as they looked upon to be the true disciples of Christ: and this is a method worthy of imitation; and such persons who, before a profession of religion, have been either very scandalous in their lives and conversations, or notorious enemies to Christ and his Gospel, ought to be thoroughly examined into, and full satisfaction obtained concerning them, ere they be received into the bosom of the church.

SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Acts 9:26-31)
And when Saul was come to Jerusalem--"three years after" his conversion, and particularly "to see Peter" (Galatians 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles."
he assayed to join himself to the disciples--simply as one of them, leaving his apostolic commission to manifest itself.
they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.

And when Saul was come to Jerusalem. Three years had passed since he left the city, a proud, talented young Pharisee, with brilliant worldly prospects, the honored agent of the Sanhedrim, commissioned to stamp out Christianity at Damascus. He now returns a disciple of him whom he sought to destroy, his bright worldly prospects all forfeited, an outcast from his own nation, persecuted and hated. Why this change? No explanation is possible, save that given in this history and by himself.
They were afraid of him. Little was known in the church of the change. A great part of the three years were spent in Arabia, probably in study and preparation of his great work. They had known so much of his fury in the past that they feared him still. His appearance in the church would be much like that of Robert G. Ingersoll in a Christian convention.

And coming to Jerusalem - Three years after, Galatians 1:18. These three years St. Paul passes over, Acts 22:17, likewise.