Ananias (H). Name common enough (cf. 5:1 for another Ananias) and means “Jehovah is gracious.” Nomen et omen (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12).

In a vision ( ). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that “it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision,” as “in the early chapters of Matthew’s and Luke’s Gospels.” He is content with this “beautiful expression of the belief” with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (Acts 9:10-18; Acts 22:12-16; Acts 22:26). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And there was a certain disciple,” (hen de tis mathetes) “Now there was (existed or lived) a certain disciple;” This certain disciple, follower of Jesus, was apparently pastor of other disciples in Damascus, and one who had received the gift manifestation of Spiritual gifts which came on the church at Jerusalem, Act 2:1-4.

2) “At Damascus, named Ananias; (en Damasko onomati Ananias) “in the city of Damascus (who was named) or by the name of Ananias;” See also Act 22:12. The name Ananias means “whom God (Jehovah) graciously gave,” a devout man.

3) “And to him said the Lord in a vision, Ananias,” (kai eipen pros auton en horamati ho kurios hanania) “Then the Lord addressed him in a vision (saying) Ananias; Note the Lord not only calls sinners to salvation, as he did Saul, but he also calls devout disciples to special labors as he had Philip, Act 8:26; Act 8:29; Act 22:12.

4) “And he said, Behold, I am here, Lord,” (ho he eipen idou ego kurie) “And he (Ananias) responded, behold, I am here, Lord;” I am at your command, Master, just as Philip had done when called to go from Samaria to the desert of Gaza as Peter did when later called to go to Cornelius’ house, Act 10:19-20; Act 10:23-25.

Fuente: Garner-Howes Baptist Commentary

10. We have said before that this man was rather chosen than any of the apostles, that Paul, having laid away the swelling of his arrogancy, might learn to hear the least, and that he [might] come down from too great loftiness even unto the lowest degree. And this vision was necessary for Ananias, lest through fear he should withdraw himself from that function which was enjoined him, to wit, to teach Paul. For though he know that the Lord calleth him, yet he slideth back, or, at least, he excuseth himself. Therefore it was requisite that he should have some certain testimony of his calling, that there should happy success be promised to his labor, that he might take that in hand with a joyful and valiant mind which the Lord commanded. Furthermore, as Christ animateth and confirmeth Ananias, by appearing to him in the vision, so he prepareth and maketh Paul ready for all things, that he may receive Ananias reverently, as if he would receive an angel coming from heaven. The Lord could have sent Paul straightway unto Ananias, and have showed him his house, but this was more fit for his confirmation; because he knew the better that the Lord had a care of him. And also the Lord setteth out his grace unto us, that as he stopped Paul before, so now he reacheth him his hand of his own accord, by his minister. And, in the mean season, we are also taught, by his example, to be more ready and careful to seek out the lost sheep.

In a vision. This word vision signifieth some light (582) which was set before the eyes to testify God’s presence. For this is the use of visions, that the majesty of the Word being well proved, it may purchase credit, amongst men; which kind of confirmation God used oftentimes toward the prophets; as he saith, that he speaketh to his servants by a vision or by a dream. He hath, indeed, suffered Satan to deceive the unbelievers with false imaginations and visures. (583) But forasmuch as Satan’s juggling casts are of power only in darkness, God doth lighten the minds of his children so, that they assure themselves that they need not to fear legerdemain. (584) Therefore Ananias answereth, Here am I, Lord, knowing indeed that it was God.

(582) “ Symbolum,” symbol.

(583) “ Fallacibus spectris,” with fallacious specters.

(584) “ Impostura,” imposture.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 9:10. That Ananias (see on Act. 9:1) was one of the Seventy is an unsupported conjecture; that he was a devout man Saul afterwards asserts (Act. 22:12); that he had previously heard of Saul he himself declares (Act. 9:13). Luke styles him a disciple, but leaves unrecorded whether his conversion occurred before or after Pentecost. Not the Ananias mentioned by Josephus (Ant., XX. ii. 4) as a Jewish merchant, who converted Izates, King of Adiabene, to the faith of Israel.

Act. 9:11. The street which is called Straight.This name is still borne by a street in Damascus, which runs westward from the East gate, dividing the Christian from the Jewish quarter. (See Picturesque Palestine, vol. ii., p. 175.) The houses of Ananias and of Judas are still shown (Ibid., p. 179). The street that is called Straight, near the Jewish quarter, still merits its ancient name, as it traverses the entire city in a right line (Wanderings in the Holy Land, by Adelia Gates, chap. xv.). Tarsus.First mention of Sauls birthplace. See on Act. 9:30.

Act. 9:12. In a vision is omitted in the best MSS. Putting his hand on him should be laying the hand, or hands, on him, in token of the benefit about to be conferred. Compare Act. 6:6, and contrast Act. 12:1, where a similar phrase denotes the infliction of injury.

Act. 9:13. I have heard.Perhaps through letters received from Christians at Jerusalem, or through statements made by Sauls companions.

Act. 9:15. A chosen vessel.Lit. a vessel of choice. A common Hebrew idiom. Kings.Paul witnessed before the governors of Cyprus (Act. 13:7), Achaia (Act. 18:12), and Juda (Act. 24:10, Act. 25:6); before Herod Agrippa (Act. 26:12), and probably before Nero (2Ti. 1:16).

Act. 9:16. I will show him may signify either by revelation (De Wette), or more likely by experience (Bengel).

Act. 9:17. And Ananias said.Ananiass address is more fully reported in Act. 22:12-16. Brother.Not by nationality merely (Act. 2:29, Act. 21:1, Act. 28:17), but by grace.

Act. 9:18. As it had been, but not in reality. Scales.Compare Act. 2:3, Act. 6:15. Luke would no doubt derive this information about the sensation Saul experienced from the apostle himself.

Act. 9:19. Certain days.Those which followed immediately on his recovery of sight were spent in intercourse with the disciples, but not in learning from them the gospel he afterwards preached (Gal. 1:12).

HOMILETICAL ANALYSIS.Act. 9:10-19

The Mission of Ananias; or, the Baptism of Saul

The missioner.

1. His name. Ananias, like Annas, the Greek form of Hananiah, or Gracious is Jehovah, borne by the high-priest (Act. 4:6) and the false disciple (Act. 9:1), as well as by himself. In his case only did the character of its bearer correspond with its import.

2. His residence. Damascus (see on Act. 9:2, Hints); but whether a native or a fugitive who had found shelter there cannot be determined.

3. His standing. Not one of the Seventy. A devout mani.e., a pious Jew (Act. 22:12), who waited for the consolation of Israel, he was also a Christian disciple who had found the Messias, the date of his conversion being unknown, though tradition reports that he afterwards became bishop of Damascus and a martyr.

4. His character.

(1) Of good report among the Jews (Act. 22:12). A good name is rather to be chosen than great riches (Pro. 22:1).

(2) Intelligent, not only wise unto salvation, but keeping himself acquainted with all that concerned the welfare of the Church (Act. 9:13).

(3) Timid, disposed to shrink from meeting such a ravening wolf as rumour affirmed Saul to be (Act. 9:14). Brave men often shrink from danger. Yet

(4) Courageous, and ready to obey when he clearly understood the Lords will (Act. 9:17). Veniat, veniat verbum Domini, said one, et submittemus ei sexcenta si nobis essent colla; let but the Lords word come, and we will submit to him six hundred necks if we had them (Trapp). And

(5) Sympathetic, uttering words of kindly cheer the moment he entered Sauls presence (Act. 9:17).

5. His calling. Having in a vision been summoned by Christ, as Samuel formerly had been by Jehovah (1Sa. 3:4), and having answered as Samuel did, Here am I, Lord, he was further instructed about the mission on which he was forthwith to be sent. Pure romance is Renans idea that Paul, having often heard of Ananias, and of the miraculous powers of new believers over maladies, sent for him, under the conviction that the imposition of his hands would cure him of his disease (The Apostles, p. 161).

II. The mission.

1. Its purport.

1. To repair to Sauls presence without delay. A formidable task for a Damascus Christian; like thrusting ones head into a lions den or a wolves lair. Yet that Christ intended this commission to be carried out Ananias must have gathered from the particularity of the instructions given, in which were, first, an order to be prompt, Arise; next, a specification of the street in which Saul would be found, the street called Straight, and of the house in which he lodged, that of Judas; and lastly, the condition of mind and body in which he would be found, as to his mind in the act of prayer and in a state of expectancy, as to his body enfeebled and blind.

2. To put hands upon Sauls eyes, and so restore his sight. Such an act, if not required for the strengthening of Ananiass faith, would serve to deepen Sauls humility in that he should be ministered to by one of the very Christians he had purposed to murder, while it would help him to connect the restoration of his sight with Christ, whose ambassador Ananias was (Act. 9:12), and thus be an assurance to him that Christ had put away his sin and received him into favour.

2. Its occasion.

(1) Sauls need of such assurance of Christs grace and mercy, which was the need that every darkened understanding has to be illumined, every troubled heart has to be appeased, and every unpardoned soul has to be forgiven; while over and above it was the need which arises from the pressure of all these unappeased wants upon an anguish-laden spirit.

(2) Sauls preparedness for the reception of these heavenly blessings, which was shown by two thingsthe prayers he was pouring forth (Act. 9:11) and the vision he had seen (Act. 9:12).

(3) Sauls selection by Christ to be a chosen vessel to bear His name before the Gentiles, and kings, and the children of Israel (Act. 9:15). This Christ told Ananias was the crowning reason why his mission could not be set aside or even delayed.

3. Its execution. At first timidly reluctant, as Moses of old had been reluctant to undertake the task of bearding Pharaoh in his palace (Exo. 3:11), Ananias at last carried through the business entrusted to him,

(1) promptly, hesitating nothing after Christ had removed his fears;
(2) faithfully, implementing it to the letter;
(3) tenderly, saluting the quondam persecutor as Brother Saul; and
(4) successfully, laying his hands upon Sauls sightless orbs, so that immediately there fell from his eyes as it had been scales, he received sightit is preposterous to say that Sauls blindness was only nervous, and that on hearing Ananiass words Saul believed himself cured (Renan: The Apostles, p. 161)his soul was filled with the Holy Ghost, he arose from the dust of despair, he was baptised, he partook of food, and recovered strength.

Learn.

1. That souls once truly awakened are sooner or later conducted into spiritual peace.
2. That the best occupation for an awakened soul is to keep calling upon God and Christ in prayer.
3. That Christ can always find suitable agents to execute His commissions on earth.
4. That the highest honour Christ can put upon a person is to make him a bearer of Christs name before his fellow-men.
5. That those who run on Christs errands should cultivate a spirit of love.
6. That Christs people should rejoice when they have an opportunity of returning good for evil.
7. That those who come to Jesus Christ enter into light.
8. That the greatest of men may be helped to salvation by the least.

HINTS AND SUGGESTIONS

Act. 9:10. The Two Ananiases.

I. Ananias of Jerusalem.

1. An insincere disciple.
2. A tool of Satan.
3. A minister of unrighteousness.
4. A warning to evil-doers.

II. Ananias of Damascus.

1. A sincere disciple.

2. A messenger of Christ.
3. A servant of righteousness.
4. An example to Christs followers.

Act. 9:10-17. The Two Visions of Christ.

I. Ananiass vision resembled Sauls in being

1. A supernatural presentation to the souls eye of the glorified Son of man.
2. Such a presentation that Ananias could recognise and answer the voice of Christ when it addressed him.
3. Such a presentation that when the vision passed the souls ordinary conciousness retained a recollection of what had transpired in the vision.

II. Sauls vision differed from that of Ananias in this respect, that over and above the revelation of Christ to the souls eye, there was a distinct manifestation of the Saviours glorified form to the bodily eye (compare Act. 22:14). That Saul afterwards regarded Christs appearance to him on the Damascus road as something more and higher than, and essentially distinct from the visions and revelations of the Lord subsequently enjoyed by him, as a phenomenon the same in kind with the appearances of the Forty Days, he showed by

1. Claiming, on the ground of it, an apostleship equal in validity with that of the Twelve (1Co. 9:1; 1Co. 15:8-9),a sight of Christ being the specific warranty of apostle ship, as distinguished from prophethood, of which receiving visions was the seal.

2. Basing on the reality of it the doctrine of a resurrection of the body (1Co. 15:14), which he could not have done on a mere vision, since persons who have not risen might appear in vision (Mar. 9:4; Act. 16:9).

Act. 9:11. Behold! he prayeth.Note four points:

I. Prayer addressed to Jesus Christ is one of the first indications of a new life.

II. Prayer, as a first symptom of the religious life, is always the result of a spiritual vision of the Son of man.

III. Prayer which is the first utterance of a new-born soul is never unobserved by Christ.

IV. Neither is it ever left unanswered by Him.

A Strange Sight.Saul of Tarsus praying!

I. A persecutor of the Christians calling on the Lord of Christians.

II. A self-righteous Pharisee supplicating Heavens mercy.

III. A learned Rabbi confessing his ideas of religion had been wrong.

Act. 9:13-14; Act. 9:17. Ananiass Theology.

I. The divinity of Jesus.Lord.

II. The personality of the Spirit.

III. The brotherhood of believers.

IV. The Sanctity of Christians.Saints.

V. The essence of religion.Calling on the name of Christ.

The Ideal Minister or Missionary.

I. His fundamental qualification.He must be a chosen vessel. Chosen:

1. To be a vessel of Divine grace, to be a recipient of heavenly mercy (Rom. 9:23)i.e., he must be a sincere convert to the faith he seeks to preach. 2. To be a vessel of heavenly truth (2Co. 4:7), since many sincere converts have small knowledge of the Glory of God in the face of Jesus Christ.

II. His lofty commission.To bear

1. The grandest theme. Christs name.

2. Before the widest audience. Jews and Gentles, kings and subjects, princes and peasantsi.e., before humanity.

III. His severe trials.I will show him how great things he must suffer. Few ministers or missionaries have been or are called upon to endure such hardships as the Apostle (2Co. 11:23-27); yet should none enter on the office who are not prepared (with Christs aid) to endure hardness as good soldiers of Jesus Christ.

IV. His strong encouragement.For My Names sake.

1. The highest name (Php. 2:9).

2. The worthiest name (Rev. 5:9; Rev. 5:12).

3. The most powerful name (Php. 4:13). The most enduring name (Psa. 72:17).

Act. 9:1-18. Doctrinal and Practical Lessons.

1. Jesus is supreme Lord and King in His own right and in the majesty of His power and the glory of His grace, while His enemies indulge their hatred and devise wicked schemes against Him.
2. In the conversion of Saul we have a striking illustration of the sovereignty of Divine grace in the salvation of the chief of sinners, saving them sometimes in the heat and fanaticism of their folly and guilt. How different the entrance of Saul into Damascus from his intentions and expectations! How was he humbled, and yet exalted in moral quality!
3. All the features of the scene show a complete and perfect design on the part of the Lord. Ananias, quite unexpectedly to himself, is made an instrument in the scheme of infinite wisdom, power, and love. The very house and street where Saul was fasting, meditating, and praying, and also all his exercises of mind and heart, were accurately and exactly known to the sovereign and governing Jesus.
4. The resources of Jesus the Lord are infinitely abundant for every emergency. He is the same yesterday, and to-day, and for ever. He can at any moment turn the wrath of men to His own praise. He is mighty to save.C. H. Read, D.D.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(10) A certain disciple at Damascus, named Ananias.In Act. 22:12 St. Paul speaks of him as a devout man (the same word as in Act. 2:5; Act. 8:2) according to the law, well reported of by all the Jews who dwelt at Damascus. The name was so common that any identification must be in some measure uncertain, but the account which Josephus gives (Ant. xx. 2, 4) of the conversion of Izates, King of Adiabene, to the faith of Israel by a Jewish merchant who bore the name of Ananias, and who taught that it was enough for men to worship the God of Israel without being circumcised, suggests, as probable, the thought that he too was a preacher of the gospel of Christ as St. Paul preached it. The arrival of another teacher, Eleazar of Galilee, who worked on the young kings fears and compelled him to be circumcised, presents a striking parallel to the manner in which the Judaisers followed on the track of St. Paul in Galatia and elsewhere (Gal. 2:4; Gal. 4:17). The narrative here leaves it uncertain whether this Ananias had been a disciple during our Lords ministry or had been converted since the Day of Pentecost. In relation to St. Paul the name had a two-fold significance. He had come from one Annas, or Ananias, the Sadducean high priest, he was to be received by another. The meaning of the nameidentical with that of Jochanan, Joannes, John, the Lord is graciouswas itself an omen and prophecy of pardon.

To him said the Lord in a vision.It is clear from Act. 9:16 that the writer is speaking of the Lord Jesus. The ready acceptance of the command seems to imply either personal discipleship or previous visions of the same nature.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Ananias Baptizes and Authenticates Saul, Act 9:10-18 .

10. Disciple Ananias A permanent resident of high reputation (Act 22:12) at Damascus. How came so settled a Christian there? (See note on Act 9:19.)

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now there was a certain disciple at Damascus, named Ananias, and the Lord said to him in a vision, “Ananias”. And he said, “Behold, I am here, Lord.”

Meanwhile a believer in Damascus who was named Ananias, had a vision in which a voice spoke to him by name, to which he replied that he was there and listening. Here ‘Lord’ refers to the Lord Jesus as is apparent from what follows. In Acts it is gradually made apparent that Jesus is ‘the Lord’, raised to the rank of Godhead.

Fuente: Commentary Series on the Bible by Peter Pett

The Lord commissions Ananias:

v. 10. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.

v. 11. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus; for, behold, he prayeth,

v. 12. and hath seen in a vision a man named Ananias coming in, and putting his hand on him that he might receive his sight.

A certain disciple there was at Damascus, one of those whose life and liberty Saul had set out to seek. His name was Ananias (“Jehovah is gracious”), more appropriate in this case than in that of his namesake, chap. 5. Whether he was a presbyter of the congregation at Damascus, as some commentators have suggested, cannot be determined. To him the Lord appeared in a vision, whether in a dream by night or in a condition of ecstasy by day, is not stated, and called him by name. Ananias, in immediate obedience, signified his readiness to hear the command of the Lord, for he recognized in the speaker his Lord, Jesus Christ, the Head of His Church. And the Lord at once gave him the necessary, explicit directions. He was to arise and to proceed to the street which bore the name Straight, conspicuous even today in a city full of crooked and curved streets, as having only a few slight angles in the length of a mile. It runs westward from the eastern gate into the heart of the city. On this street there lived a man by the name of Judas, and in his house Saul had found lodging. The Lord had directed Saul to go to the city, where he would be told what he should do. For a matter of three days the stricken man, in total darkness, had waited for the promised message. It is often a part of God’s specific plan to lay inactivity upon some person, by sickness or by some other affliction. At such a time the heart has sufficient opportunity for earnest, prayerful communion with God. The new spiritual life of Saul was giving evidence of its presence in prayer; in prayer he was obtaining strength and patience to endure the test of the Lord to the end. And a vision had also been granted to him in which he had seen the very Ananias to whom the Lord was now speaking come in to him and restore his sight by the laying on of hands. The vision had been granted Saul partly to give him the assurance of healing, partly to make him see the hand of God in all the things which were befalling him.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 9:10. Ananias; As we read of Ananias only in this history, it is difficult to determine who he was. Some suppose him to have been a native of Jerusalem, and to have first planted the gospel at Damascus. Some of the ancients say, that he was one of the seventy disciples; others, from his being called a devout man according to the law, ch. Act 22:12 have thought that he was a proselyte of righteousness. Perhaps he was a native of Damascus, converted at the first Pentecost, when the Holy Spirit descended, and afterwards honoured him with this embassy to Saul, as a Christian of the oldest standing in that place, and so very probably an officer of the church there; which the commission to baptize him may further intimate. We may remark that God himself appoints a man to teach Saul, as an angel did in the case of Cornelius, ch. Act 10:5 in admirable condescension dealing with us by men like ourselves.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 9:10 . ] Christ. See Act 9:13-14 ; Act 9:17 .

] in a vision (Act 10:3 , Act 16:9 , al. ; differently Act 7:31 ); whether awake or asleep, the context does not decide (not even by , Act 9:11 ). Eichhorn’s view, with which Kuinoel and partially also Heinrichs agree, that Saul and Ananias had already been previously friends, and that the appearance in a dream as naturally resulted in the case of the former from the longing to speak with Ananias again and to get back sight by virtue of a healing power which was well known to him, as in the case of Ananias, who had heard of his friend’s fate on the way and of his arrival and dream, is a fiction of exegetical romance manufactured without the slightest hint in the text, and indeed in opposition to Act 9:11 f., Act 9:14 . The course of the conversion, guided by Christ directly revealing Himself, is entirely in accordance with its commencement (Act 9:3-9 ): “bat we know not the law according to which communications of a higher spiritual world to men living in the world of sense take place, so as to be able to determine anything concerning them” (Neander). According to Baur, the two corresponding visions of Ananias and (Act 9:12 ) Saul are literary parallels to the history of the conversion of Cornelius. And that Ananias was a man of legal piety (Act 22:12 ), is alleged by Schneckenburger, p. 168 f., and Baur, to be in keeping with the tendency of Luke, although he does not even mention it here; Zeller, p. 196, employs even the frequent occurrence of the name (chap. 5. and Act 23:2 , Act 24:1 ) to call in question whether Ananias “played a part” in the conversion of the apostle at all.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

C.THE CONVERSION OF SAUL IS COMPLETED IN DAMASCUS THROUGH THE AGENCY OF ANANIAS

Act 9:10-19 a

10And [But] there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision6, Ananias. And he said, Behold, I am here, Lord, 11And the Lord said unto him, Arise,7 and go into the street which is called Straight, and inquire [seek] in the house of Judas for [om. for] one called Saul, of Tarsus: for, behold,he prayeth, 12And hath seen in a vision [om. in a vision]8 a man named Ananias coming in, and putting his hand9 on him, that he might receive his sight [might see again]. 13Then [But, ] Ananias answered, Lord, I have heard10 by many of thisman, how much evil he hath done to thy saints at Jerusalem: 14And here he hath authority from the chief priests to bind all that call on [invoke] thy name. 15But the Lord said unto him, Go thy way: for he [this man, ] is a chosen vessel [instrument] unto me, to bear my name before the [om. the] Gentiles, and kings, and thechildren of Israel: 16For I will shew him11 how great things [how much] he must suffer for my names sake. 17And [Then, ] Ananias went his way [om. his way], and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that [who] appeared unto thee in the way as [in which, ] thou earnest, hath sent me, that thou mightest receive thy sight [mightest see again], and be filledwith the Holy Ghost. 18And immediately there fell from his eyes as it had been [as it were] scales: and he received sight [saw again] forthwith [om. forthwith]12, and a arose, and was baptized. 19And when he had received meat [nourishment], he was strengthened.

EXEGETICAL AND CRITICAL

Act 9:10-12. a. And there was Ananias.The manner in which Ananias is here introduced, distinctly implies that., previously, he and Saul had not been personally acquainted with each other; it appears, at least, from Act 9:13, that Ananias knew Saul only by report. The particular description of the latter as a native of Tarsus, and the word appended to his name, conclusively show that Ananias did not know him personally. So, too, in Act 9:12, the special mention of the name of Ananias, demonstrates that he was unknown to Saul. If the historian had not entertained this opinion, it would have been far more natural for him to have simply written instead of . If some interpreters (Eichhorn and others) have assumed that the two men were not only personally acquainted, but also intimate friends, their opinion is not sustained by the faintest intimation of such a fact in the present section, and is indeed at variance with it [Act 9:11-13]. Ananias was, as his pure Hebrew name () already shows, a Judo-Christian [Hananiah, often found in the O. Test., e. g., Ezr 10:28; Jer 28:1; Dan 1:6.Tr.]. Luke here simply mentions him as a without adding any particulars belonging to his personal history. He is subsequently described, in Act 22:12 [by Paul himself] as , ; he was, accordingly, even after his conversion, zealous in leading a godly life according to the law, and was, on that account, held in the highest esteem by the Jewish population of Damascus.

b. To him said the Lord in a vision, etc.The Lord who here appears, is not God the Father, but Jesus Christ; for Ananias describes, in Act 9:14, the Christians as those who invoke the name of the Lord; in this language can only be understood as referring to Jesus, not to Jehovah, as distinguished from Jesus; the same remark applies to in Act 9:15-16.Whether the , the vision, which was granted to Ananias, occurred when he was awake, or in a dream, cannot be determined from the passage before us; for the words , Act 9:11 [comp. Act 8:20, a.], do not imply that Ananias was lying on a bed, but only that he was remaining quietly at home. He is directed to go forth, to proceed to a certain street, to enter a certain house, and there seek Saul, who is exactly described to him, and is engaged in prayer. The street was called Straight, without doubt in order to distinguish it from other streets in that ancient city, which were in most cases angulated and crooked. Wilson (Lands of the Bible) ascertained that there is still a street with this name in the city; oven the house of Judas is still pointed out in this street; but here the work of tradition is almost overdone. (Ewald: Apost. Zeitalter, 1858, p. 259, 2d ed.)

c. For, behold, he prayeth.The Lord informs Ananias of the reason for selecting and sending him precisely at that time to Saulbecause () the latter was, at that moment, engaged in prayer, and, consequently, needed an answer to his petitions, or a fulfilment of his desires and prayers, and was also internally prepared to receive such an answer. Hence the commission is now given, and it is intrusted to Ananias, because Saul had already seen, in a vision, a man named Ananias coming in and putting his hand on him. The vision had been previously granted to Saul, and hence he is even at this moment offering prayer (, pres., , aor.). The words indicate to Ananias that Saul is at this time deprived of sight. But the revelation made by the Lord to Ananias is, without, doubt, presented in this narrative only in a summary manner, and not in a complete form; for we must necessarily assume that Jesus informed Ananias of his appearance to Saul on the way, and also of the future gift of the Holy Ghost to the latter through the laying on of hands of Ananias. [Comp. Act 6:6; Act 8:15-17]. Every doubt on this point is removed by the words occurring in Act 9:17 : , and .

Act 9:13-14. Then Ananias answered, etc.As Moses, to whom Jehovah appeared in Horeb, and revealed his purpose to send him to Egypt (Exo 3:11 ff.), and also Jeremiah (Jer 1:6 ff.), were, respectively, unwilling to accept and execute the divine commission, so here, too, Ananias exhibits hesitation and timidity, which he expresses with childlike candor and simplicity. He is unhappily only too well acquainted with the name of Saul as that of an enemy of the disciples of Jesus. If he had heard that this man was a persecutor; these persons from whom he received the information, were, without doubt, chiefly fugitives from Jerusalem, who had sought a place of refuge in Damascus. We learn, at the same time, from the expressions which he uses, that he is not himself a Christian who had fled from Jerusalem, since, in such a case, he would not refer to the fact as one which he had ascertained from other persons; he was, therefore, originally an inhabitant of Damascus. [We know nothing concerning Ananias, except what we learn from St. Luke or from St. Paul. Life, etc. of St. Paul, by Conyb. and Howson. I. 102. London, 1854. No reliance can be placed on the traditions concerning him, which have descended to our times.Tr.]. But from what source did he obtain the information that Saul had been empowered by the chief priests (the plural, , probably denoting the actual high priest, with the ex-high priests, and the Sanhedrin) to arrest the Christians? It is quite possible that certain Christians in Jerusalem, who could not have remained in ignorance respecting Sauls departure, the purpose of his journey, and the authority which he had received, communicated the facts to their acquaintances in Damascus, either by letters or through messengers, so that they might adopt the necessary precautions. As Saul had reached the city at least three days previously, the resident Christians could have easily become acquainted during that period with the nature of his errand. [Perhapsthe object of Sauls journey was divulged by his companions. (J. A. Alexander, in loc.).Thy saints.This is the first time that this afterwards well-known appellation occurs as applied to the believers in Christ. (Alford). This termbelongs to all who profess to be disciples, and does not distinguish one class of them as superior to others in point of excellence. (Hackett). See below, Doctr and Eth. No. 4.Tr.]

Act 9:15-16. Go thy way, for he is a chosen vessel unto me, etc.The Lord, in place of recalling, repeats the command, but, at the same time, calms the troubled mind of Ananias, by informing him that Saul will not only no longer inflict injury on the church, but that he has even been chosen by the Lord Himself for the work of promoting his honor and increasing the number of those who shall confess His saving name. is a chosen vessel, instrument or organ [, the Hebraizing Gen. of quality, Wine, 34, 3. b]; Saul is appointed to bear [or, carry; continuatur metaphora, nam vasis utimur ad portandum. (Kuinoel, ad loc); , Gen. of design, Winer, 44. 4. b. Tr.]. My name; that is to say, he shall, by word and deed, spread abroad the knowledge and confession of Jesus, as the Redeemer and Messiah.There are three scenes of action among men to which Saul is appointed to carry the name of Jesus: 1. , which word, as the are afterwards expressly distinguished from them, can only be understood as denoting pagans, and not nations in general; 2. , reigning lords, princely persons [Herod Agrippa, Acts 26. and probably Nero (de Wette; Alf.)Tr.]; 3. . The mention of the precedes that of Israel, in order to imply that Sauls vocation as a witness primarily refers to the Gentile world, where his field of labour would be found; Israel is not excluded from the sphere of his operations, but receives attention only in the second place. Saul is already, in these words of the Lord, distinctly described as the apostle of the Gentiles, and it is simply the name of apostle that is not expressly given to him.The language in Act 9:16, does not, as we might at first expect [from the introductory ], explain the reason for which Saul is a chosen instrument (Meyer), but rather the reason for which the command () is issued; the sense is: Go, for (ye have nothing to fear from him; ye will not suffer aught through his agency; on the contrary) I will show him how much he must suffer in his own person for my names sake. The term does not refer to a prophetic revelation (de Wette), but to a showing by means of events in the actual experience of Saul.The terms: , are, in their form, apparently an allusion to those which Ananias had employed in Act 9:13 : .

Act 9:17. And Ananias went his way, and entered into the house.Ananias immediately obeys, and proceeds to the designated house ( ). The manner in which he addressed Saul () does not refer exclusively, nor even primarily to their common nationality as Israelites, but to the connection or fellowship now existing between them for Christs sake, of which the former had already been assured by the words of the Lord. He speaks to Saul, who is so deeply humbled, with all the tenderness of love, inspires him with confidence, and consoles him as a messenger of the Lord who is empowered to restore his sight, and impart the gift of the Holy Ghost. He does not appear to have at once communicated to Saul the information which he had himself, (when he expressed his fears,) received from Christ in a vision for his own personal encouragement, Act 9:15-16; and here he acted with propriety and true Christian prudence, for, as Bengel expresses himself: Sauli non erat scire, quanti ipse jam esset. [This remark, however, scarcely seems to be sustained by Pauls report of the address of Ananias, Act 22:15,Tr.]

Act 9:18-19 a. And immediately there fell from his eyes as it had been scales.This statement can hardly mean that a scaly substance had actually been separated from Sauls eye-balls (Bengel and Meyer); it rather seems to describe merely a certain sensation which he experienced at the moment, that is, he felt as if something resembling scales fell from his eyes, after which he could see again; and this change occurred suddenly, after Ananias had laid his hands on him. [The original word, , applied in Lev 11:9-10 Sept. (Robinsons Lex.) to the scales of a fish, may also be applied to egg-shells, and the rind or bark of plants, and even to metallic flakes or lamin. (Alexander, ad loc.)Tr.]. Every unprejudiced reader can readily perceive from the whole tenor of the narrative, and also from the word , that Luke here intends to describe a miraculous event, proceeding from a supernatural power.Saul at once received baptism from Ananias. And here does not imply that the former had been lying on a bed, but rather that he was kneeling, and had continued in the attitude of prayer. However, it is the most probable supposition of all, that this word is merely intended to depict Sauls rapid transition from a state in which he was occupied with his internal experience, and in which he was only a recipient, to a personal and energetic course of action. He was probably baptized in one of the rivers [of Syria] which Naaman had extolled in his day [2Ki 5:12],. the Abana [marg. Amana] or Pharpar. [The identity of certain streams in the vicinity of the modern Damascus with those of which Naaman spoke, is not fully established (Herzog: Real-Encyk. III. 261; XV. 393; O. Thenius: Die Bcher d. Knige, ad loc. p. 286 f; Robinsons Gesenius: Hebr. and Engl. Lex. 3d. ed. p. 868 f.); nor is there any indication in the present passage that a sufficient quantity of water to fill a bowl or other vessel, as well as the food mentioned in Act 9:19, could not be obtained without departing from the house.Tr.]. Saul discontinued his fast after he had been baptized, and partook of food, so that he rapidly regained his strength ( [intrans. as in Gen 48:2. (de Wette)Tr.]; the aorist is purposely employed, instead of the imperfect [see above, Act 8:15-17, ult.]; the word is also applied to convalescents). It accordingly seems that in consequence of the heavenly appearance, which so powerfully affected Saul, as well as of his fast, which continued three days, and of his internal struggles, his bodily strength had, previously, been very greatly impaired.

DOCTRINAL AND ETHICAL

1. He who is, strictly speaking, the true author of all that is described in this section, is none other than Christ himself the exalted and reigning Lord of the kingdom. Ananias is only a messenger, commissioned and sent to declare and to perform that with which he is charged. It is Jesus Christ who worketh both to will and to dowho influences and acts. Both at the time when Saul was so completely overwhelmed, and when his conversion originally began, and also now, when that conversion advances and is completed, the heavenly Redeemer himself appears personally and is really engaged in action. He directs Ananias, in a vision, to proceed to Saul, who is likewise instructed in a vision to receive the former, Act 9:10; Act 9:12. Saul had been awakened by means of an extraordinary and miraculous appearancehis conversion is now completed by an extraordinary revelation. He was called and inducted into office by the Lord himself, not by men; to this important and decisive fact Paul continually-appeals with a perfect right and with entire truth.

2. But Christ revealed himself immediately [without intervening agents] to Saul in the vicinity of Damascus, when he appeared in the light, and addressed the latter; in the city he spoke with him and influenced him only mediately, i. e., through Ananias. That which was at the beginning altogether a supernatural operation, was intended, ultimately, to proceed by degrees in the natural, divine-human course; this transition is seen in the communication to Saul and his restoration to sight through the intervention of a man. It was, at the same time, the will of the Lord, who arrested Saul in his persecuting course and revealed himself, that the latter should become associated with the church, that is, be implanted in the body of Christ. For this purpose the Redeemer employed one of his disciples in the name of all; that disciple served him in word and deedimposing his hands, baptizing, and declaring the word.

3. Ananias is not an apostle, but a disciple, that is, simply a member of the church, not intrusted either with the ministerial, or with any other congregational office. That precisely such a man came to Saul, was most wisely ordered. If an apostle like Peter had been sent to him, not only might he have been tempted to yield to a feeling of pride, but he would also have thus become dependent on human authority; his apostolical office and labors would have been so constituted as to depend on the other disciples, whereas it was specially designed that he should labor in an independent manner. On this latter fact, indeed, Paul often lays a stress when he maintains that he was an , . Gal 1:1, and elsewhere.

4. It is an important christological point that when Ananias answers, he terms the disciples of Jesus not only , Act 9:14, but also , Act 9:13. In the Septuagint, and here, also, [Mid.] is the Greek phrase for [thus defined in Robinsons Gesenius: Hebr. Lex. 938 and Acts 1067: to call upon the name (of God), to invoke his name, i.e., to praise, to celebrate, to worship God, Gen 4:26; Gen 12:8; Psa 79:6, etc.Tr.]. Here the fact is stated as one well known, that the Christians call on Jesus, or, address prayers to him, as the Israelite of the old covenant addressed Jehovah, the covenantal God. And when Ananias describes the Christians as the saints of the Lord Jesus, he again employs an expression which, in the old covenant, could have reference to Jehovah alone. If Christ has his saints, the statement itself of the fact ascribes divine honor to him. The Christians are, according to this view, men who are intimately and essentially united with Christ as a divine Person, and, as he is holy, they are also consecrated by their communion with him. [ , the saints who belong to thee, i. e., the Christians; for these have, through the atonement, when appropriated to themselves through faith (comp. Rom 1:7), been separated from the , and have become consecrated to God; they belong to Christ, who purchased them with his blood, (Act 20:28), (Meyer, ad loc.Tr.]. Hence, both conceptions, , and , are of such a nature as to indicate the deity of Christ.

5. The imposition of hands is described in Act 8:17 ff. as the means by which the Spirit was communicated, while here, Act 9:12, the act is more immediately mentioned as the means by which Sauls sight was to be restored. It distinctly appears, however, from Act 9:17, that the gift of the Holy Ghost was likewise to be imparted through the imposition of hands. And, indeed, the very nature of the action, which is, primarily, corporeal, but also spiritual, adapts it fully to exercise not only spiritual, but also corporeal influences. It is also worthy of remark, that Ananias, who is simply a Christian, performs the act of the imposition of hands, and is the agent through whom I the gift of the Holy Ghost is imparted. Hence this function does not belong absolutely and exclusively to the sacred office, still less to the apostolic rank. It is God, not man, who imparts the Holy Spirit: he bestows that gift on any individual and in any manner, according to his own will. He is dependent on no human instrumentality or ecclesiastical office; but here, too, acts with a freedom which is absolute and unconditional.

6. It was not till Saul received Baptism, that the work of his conversion was completed, or his regeneration and implantation into Christ were accomplished. The question here arises: In what relation does the baptism with the Spirit stand to the baptism with water? It is not stated in the present passage in express terms that Saul was actually filled with the Holy Ghost either before or after his baptism with water; and the particular circumstance that his bodily restoration is noticed, but not the fact that he was filled with the Holy Ghost, is a matter of surprise to de Wette. [The latter adds, however, in his Commentary (3d ed. 1848) that the fact that the imposition of the hands of Ananias was followed by Sauls being filled with the Holy Ghost, is subsequently demonstrated.Tr.]. But the whole context necessarily leads us to assume that Saul was as certainly filled with the Holy Ghost, as he was restored to sight immediately, as the consequence of the imposition of the hands of Ananias. For the latter, who, in Act 9:17, repeats the words of Jesus, mentions both events as cordinate, and as constituting the purpose of his mission. But if the corporeal gift followed , Act 9:18, we must assume that the spiritual gift also attended the imposition of hands. If this view is correct, the baptism with the Spirit preceded that with water. Even if such was not the usual course, (comp. Act 2:33), nevertheless, all that God does, constitutes a higher rule and ordinance; we are not permitted to suppose that God is subjected to any special order, although we are bound by it. The same principles apply lo baptismal instructions: none were imparted by Ananias to Saul, although they should never be omitted in the cases of proselytes. In the present case, however, any special preparations for the baptism were, in reality, superfluous, for repentance and faith in the Lord Jesus Christ had been already wrought by Him in Saul. Erasmus declares the truth, when he says in his Paraphrase: Paulus Jesum habuerat catechistam.

7. Saul is called to be the apostle of the Gentiles. He does not receive the title of apostle in the present section, it is true, and, indeed, it is only once applied to him in the Acts, and then, in conjunction with Barnabas, Act 14:14. Still, his vocation as the apostle of the Gentiles is distinctly and unmistakably described in Act 9:15. Ananias had doubtless already informed him that the Lord had appointed him to carry His name to the Gentiles. For Paul himself connects, in Gal 1:15-16, the purpose of God that he should preach the Gospel among the heathen, in the most intimate manner with his own call and conversion. And in Act 26:16 f., he tells Herod Agrippa that he had, at the beginning, been informed of his mission to the Gentiles: it is, at the same time, true, that he here reports the information, (which was no doubt communicated to him by Ananias,) as having been embodied in the direct address of Jesus. His call to be the apostle of the Gentiles coincided in time with the completion of his conversion; that call did not restrict him to the heathen world, but preminently referred to it. In this respect Paul does not occupy precisely the same grade with the original apostles, as if he were the thirteenth, or even the twelfth (as some suppose), occupying the place of Judas Iscariot, in so far as the choice of Matthias is assumed to have been premature, and not valid in the eyes of God. They were more immediately the apostles of Israel; he was more immediately the apostle of the Gentiles. But in apostolical primitiveness and dignity, he is not subordinate to them. They were directly chosen, called, and invested with their office by Jesus; so, too, was Paul. The only difference is, that the former were called by the Redeemer in his state of humiliation, while He called Paul in His state of exaltation. The former were appointed to bear witness concerning Jesus Christ, as men who had both seen and heard. Such, too, was Pauls duty (comp. Act 22:15, ; Act 26:16, .). In order to maintain the independence and reality of his apostolical rank, he himself always speaks in the most emphatic terms of the circumstance that he had been called by God, not by men, and, directly, through Jesus Christ, not through men, e. g., Gal 1:1 [see above, No. 3, ult.].

8. The entire narrative of the conversion of Saul.In what light are we to view it? It is well known that some have considered it to be the description of a merely ordinary occurrence, while others have rejected it as an unhistorical and highly colored legend; both opinions originally assume the impossibility of a miracle in general, that is, of a direct interposition of God in nature and history. Both opinions alike originate in Naturalism [which word, here, in general denotes those theories according to which God reveals himself only mediately or naturally, and not in an immediate or supernatural manner.Tr.]; it is only when these opinions are more fully developed, that they are found to proceed in different directions. The adherents of the former give such an interpretation to the narrative presented in the Bible, that it is at last divested of every miraculous feature, and simply refers to an occurrence conforming to the ordinary course of nature. Those of the latter, who are influenced by the truth in so far that they recognize in the scriptural narrative an intention to exhibit miraculous circumstances, nevertheless allege that it has been embellished, that is to say, disfigured by legendary and traditional additions. The natural interpretation (the supporters of which are named by Meyer [p. 202, 3d ed.]) in general assumes that a thunder-storm and certain processes in the soul of Saul, are the principal facts. His thoughts were all absorbed by Christ and his church; he had received certain impressions at the death of Stephen, etc. In this excited state of mind, he imagined that, in the flash of lightning, he beheld the appearance of Jesus, and, amid the rolling thunder, heard his words. He was thereupon altogether won for Christianity by Ananias, with whom he had been previously well acquainted, and by whom his sight, which had been affected by the dazzling light, was restored. With this statement, in its essential features, the conjecture recently proposed by Ewald (Ap. Zeital. 1858, p. 343 ff.) agrees, viz., that a not and deadly wind had thrown Saul and all his travelling companions with irresistible force to the groundthat, at the same time, stormy emotions raged in his heart, insomuch that in the appearance which was visible in the air, he saw Christ descending from heaven and assailing himthat, as he lay on the ground, he heard the threatening words of the Heavenly One, etc. But all these representations have two features in common: 1. All the natural states and occurrences, both in the soul of Saul and in the external world, must first be invented, and even then the narrative before us does not present a single point of contact at which they can be combined with it. 2. The vital point of the whole event, namely, the reality of an appearance of the glorified Redeemer, of which the Bible here, and in the parallel passages, bears witness positively, unmistakably, and harmoniously, must be denied, or at least be silently set aside. With respect to the former of these two features, there is no intimation in the words of Luke [in the three parallel passages,] Acts 9.; Acts 22.; Acts 26., that thunder and lightning, a thunder-storm, or a simoom, had occurred. So, too, it is assumed that doubts had already arisen in the soul of Saul, before the appearance near Damascus was seen, and that his conscience was engaged in a violent struggle, occasioned by observations which he had made in the cases of Stephen and other Christians whom he had persecuted. But not the least trace of such a state of mind can be found in the several narratives: we are, on the contrary, most distinctly informed that Sauls fanaticism retained all its violence, and that his views and sentiments were by no means changed; but that the appearance had suddenly arrested his steps, taught him to reflect, and turned him from his course. With this statement every remark will be found to harmonize, which Paul himself makes in his Epistles, respecting his conversion and the previous state of his mind. Besides, the whole character of the man, who at all times unhesitatingly and invariably acted in accordance with his convictions, forbids, already at the outset, the assumption of vacillation on his part, or unsteadiness of purpose.With respect to the latter feature, the reality of the (objective) appearance of Christ is represented as the main point in the whole occurrence, not only in the Acts, but also in Pauls own Epistles, whenever the fact of his conversion is mentioned. Now, the attempt to explain the entire transformation of this man, which is historically established, and, at the same time, to set aside the appearance of Christ, as if it had not actually occurred, not only does violence to the testimonies before us, but would also rob one of the greatest and most momentous events that ever occurred, of its historical basis, and involve the whole transaction in a deeper mystery than that which attends the miracle itself. Is it conceivable that the actual appearance of Christ near Damascus, on which (in addition to the transactions that immediately succeeded in the city) the conversion of Paul, all his vast labors, his sufferings, too, for Christs sake, and his whole doctrinal system, essentially depend, should have been a mere vagary of his fancy, that is, a fanatical self-delusion and an empty conceit? And how could Paul have acquired such influence, or have been so fully recognized by the other apostles and the whole church, not simply as a converted Christian, but as a commissioner of Christ, as an apostle, (all which is undeniably true), if his call to the apostolic office had not been, objectively, an established and undoubted fact? Insurmountable difficulties meet us at every step, when we discard the evidences before us, deny the reality of the appearance of the exalted Christ, and attempt to invent and support a different course of events for which no proof is adduced. The conversion of Paul and his call to be the apostle of the Gentiles, cannot possibly be made intelligible, when they are represented to be exclusively the natural development of his original character and recent experience. But the whole transaction becomes clear when we view the transformation that occurred in Saul, as the result of the miraculous interposition of God in the paths of the human spirit, and in the operations of the powers of nature, namely, of a real appearance of the exalted Redeemer, or one which the senses could perceive. We cannot, with some writers, find a positive preparation for this momentous event, but we do find the condition on which both the possibility of its occurrence, and Sauls susceptibility in reference to it, depended, in the following two circumstances: first, the original tendencies of his moral nature, in so far as he possessed sincerity of heart, decision of the will, honesty and fidelity to his convictions, and the fear of God; secondly, the preliminary knowledge of Jesus of Nazareth and the church, which he had obtained.

HOMILETICAL AND PRACTICAL

Act 9:1. And Saul, yet breathing out, etc.God often permits men to proceed as far as their feelings will lead them, in order to show the great depth from which he can extricate them. (Quesn.).The Lord our God is an artificer who takes pleasure only in performing a very difficult work, or one that is not of a trivial character; and he most of all delights to work on the raw material. He has, therefore, at all times preferred very hard wood and very hard stones and then the masterpieces which he produces, exhibit his great skill. (Luther).

Act 9:2. And desired of him letters.Letters and documents, and the services which they can render even at a distance, have often extended the blessings which the kingdom of God imparts. But Satan has availed himself of the same means for scattering his seed and communicating his spirit. (K. H. Rieger).That he might bring them bound.A false religion is bloodthirsty; the true church suffers persecution. (Starke).

Act 9:3. He came near Damascus.Then came his hour; for no heart is so hard, even if it were like granite or adamant, that it could, under such circumstances, resist without breaking. (Luther).No apparition is ever seen at mid-day (Act 22:6); hence it was not possible that Saul should be misled by his imagination. (Williger).In our greatest need, divine aid is nearest at hand; demonstrated, I. In the case of Saul; when the power of sin had reached its height, the Lord saved him; II. In the case of the Christians of Damascus; when the enemy was already at the gate, the Lord said: Hithertobut no further. [Job 38:11].Suddenly there shined round about him a light from heaven.It was different from the glory of the Lord which shone round about the shepherds in the field near Bethlehem; still, it was essentially the same. Here, too, Christ was born in the darkness of a benighted heart.Even yet a twofold light streams from heaven into the heart, when a sinner is converted: I. The alarming gleam of the divine law; II. The cheering light of evangelical grace.

Act 9:4. And he fell to the earth.We, who are by nature haughty and proud, cannot receive aid, until we fall to the ground. (Starke).Saul, Saul!The repeated and impressive mention of the name (as Abraham, Abraham! Gen 22:11; Samuel, Samuel! 1Sa 3:10; Jerusalem, Jerusalem! Mat 23:37; Simon, Simon! Luk 22:31), admonishes Saul to reflect, I. On the perverseness of his heart. This loud and emphatic mention of his name, was, perhaps, intended to give a distinct impression to Saul of Tarsus, who was a Benjamite as well as Saul, the son of Kish, of his resemblance in nature and character to the rejected king of Israel. For as the latter went forth, impelled by the evil spirit, in order to seize and slay Israels anointed one, so the former, overflowing with a deadly zeal, proceeded on his way with his retinue, in order to persecute Christ, the Anointed One, in his members, and to consign these to death. (Baumgarten). II. On the Lords gracious purpose with respect to himself. Saul signifies: Asked for (of God). Now Jesus here redemands Saul, as one that had been asked of God, and was His property, so that the words are applicable: He shall have the strong as a prey [Isa 53:12, Germ, version.].Saul, Saul, why persecutest thou me?Jesus is far above all the heavens, but his feet are on the earth: the head is in heaven, the body on earth. Now when Saul struck and trod on the feet, the head exclaimed: Saul, Saul, why persecutest thou me? (Augustine).Thus God seizes Saul in his sins, and charges him with having shed the blood of His Christians, insomuch that it would not have been strange if Saul had fallen down dead on the spot; for the man will find little consolation whose heart and mind suddenly and with affright become conscious of the guilt of having persecuted God. (Luther).Saul me?Saul persecuted Jesus, and Jesus persecuted him. Saul persecuted Jesus in madness, and sought to extirpate His name, His word, and His church; Jesus persecuted him in grace, and called to him: Saul, Saul, why persecutest thou me? He seemed to say: What have I done unto thee? How have I injured thee, that thou so relentlessly persecutest and afflictest me in my members? Behold, how easily I could destroy thee, and, with a single thunderbolt, cast thee into hell! But I will not recompense thee according to thy desert. I, whom thou hast hitherto hated, have loved thee, too, from eternity; I have shed my blood even for thee, although thou hast thirsted for the blood of my saints.The apostles own language is: I am apprehended of Christ Jesus. (Php 3:12); [, caught and seized in the course, (Wiesinger); held fast (Schenkel); laid hold of. (Robinson).Tr.]. When I least of all thought of ithe saysand, like a madman, was hastening to hell, my most precious Redeemer seized me, and plucked me as a brand out of the fire. [Zec 3:2]. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 1Ti 1:16. (Scriver).With what terror Saul must have heard the words pronounced: Why persecutest thou me?! He had, in his whole course, intended to promote the honor of Jehovah, and may have expected to receive the approbation of heaven. But, behold, his works are pronounced accursed, and his zeal for God is termed a persecution of Jehovah. And this is the sentence of the Lord himself, whose voice from heaven reveals to Saul that He speaks. (Leonh. and Sp.).

Act 9:5. Who art thou, Lord?When Saul asks this question, he takes a step forward; he inquires after God. He submitted to the dispensation which hedged up his way with thorns [Hos 2:6], and, at least, offered no resistance. Many of you have reached the same point in your inner life. The piercing tones of this call have reached you also. They awaken you in the morning, and disturb you in the evening; they attend you on your journeys, and imbitter your dreams. You feel a sting within you, from which you cannot escape; your whole life is pervaded by a deep sense of distress, which you cannot yourselves explain. You have an indistinct consciousness that our salvation depends in a certain mysterious manner on Christ, but you feel that you are still separated from this Saviour.Ask, I beseech you, ask, at least: Who art thou, Lord? Ask in prayer, search the Scriptures, and the Lord will reveal himself to you. (Jaspis).I am Jesus, whom thou persecutest.A light here dawned on Saul that terrified him; he learned, I. With respect to the Lord Jesus: (a) that he lives, and is exalted in heaven; (b) that he dwells with his people on earth, and regards their sufferings as his own. II. With respect to himself: (a) that he had, in his sinful delusion, striven with God; (b) that he had, for that reason, labored in vain.Saul persecutest.The law and the Gospel are combined in this address of the Lord; I. In the question: Why persecutest thou me? the law is proclaimed, convincing Saul of his sin. II. In the declaration: I am Jesus, the Gospel is proclaimed, in so far as the Lord therein reveals and offers himself to Saul, as the Redeemer of the world, and, consequently, also as his own Redeemer.I am Jesus.We can partially understand how precious this name of Jesus was to the converted Saul through his whole life, if we, too, have ever been conscious in our experience of an hour in which the heart was so moved by the words: I am Jesus, that we saw both that our sin abounded, and also that His grace did much more abound. (Besser).It is hard for thee to kick against the pricks.[For Exeg. see below, Act 26:12-14.Tr.]. Did the Lord then compel him to retire from the course on which he had entered? By no means; for almighty grace does not take hold of us in opposition to our will, but it is precisely our will that takes hold of grace, so that we joyfully and unconditionally submit to it, having now distinctly seen the way of salvation. (Palmer).It is hard, etc.These words warn men not to resist the power which rules the world: I. The manner in which the warning was given to Saul; by means of an external, miraculous occurrence, it is true, but at the same time, not without deep internal impressions which directed him to the way of truth. II. The purport and intention of the warning; not that he should yield to an external, compulsory power, in opposition to his convictions, but, first, that he should become convinced of the folly of supposing that God designed to bestow salvation solely on the people of Israel, and not on all, and should no longer be controlled by such a prejudice; secondly, that he should not resist the impulse to diffuse among others the light which had dawned on him, that is, should obey his vocation to be the apostle of the Gentiles. (Schleierm.).It is hard for thee.Who may place his naked feet on burning coals, or attempt to break the diamond with a blow of his hand? These words, however, do not merely describe the fruitlessness of any human effort to repel the goad of divine wrath, but also exhibit all the riches of divine mercy and, grace; for it is, in truth, very difficult, to extinguish the burning coals of Gods love to his enemies, by adopting the resolution: I will not be converted. (Besser).

Act 9:6. And he trembling and astonished, said.The terror which filled the soul of Paul at this moment, furnished him also, in a brief period, with that experience which the other disciples acquired during the several years of their continuance with Jesus in his temptations. [Luk 22:28]. (Rieger).The roaring lion is now converted into a patient lamb; the breathing out of threatenings has given place to trembling and astonishment. Saul is now changed into Paul, that is, little [, (not found, in this sense, in the N. T.), equivalent to , small, inconsiderable. (Passow).Tr.], and must confess: O Lord, thou hast persuaded [Germ, version; see Robinsons, Gesenius, p. 875, Piel. 1.Tr.] me, and I was persuaded; thou art stronger than I, and hast prevailed. Jer 20:7. His trembling and astonishment were signs of contrition and penitence, but the birth of faith also occurred amid these legal terrors, for he immediately terms that Jesus whom he had persecuted, his Lord, whose will should henceforth control his life. (Leonh. and Sp.).The Christians two vital questions: they refer, I. To the knowledge of God: Who art thou, Lord?; II. To his will: Lord; what wilt thou have me to do? (Act 9:6).Go into the city and it shall be told thee, etc.Paul received his apostolical dignity and the necessary qualifications afterwards, from the Lord himself, but it was ordered that he should become a Christian in the ordinary way, i.e., by the ministry of others. (Rieger).Although God speaks with Paul from heaven, he is not willing to abolish the ministerial office, nor adopt an unusual course in favor of any one; he directs all to the pulpit or the pastor in the town:. they are told to hear and learn there all that is to be learned. The Lord our God will employ special and singular means in no case, but bestows his baptism and Gospel on the whole world, on the one as well as on the other. (Luther).

Act 9:7. And the men which journeyed with him.It was so ordered that Sauls associates in sin, should be the witnesses of his change; it was fitting that the conversion of a man, whose excessive enmity against Christ had gleamed far and wide like a burning torch, should occur, not in a retired chamber, but in public, in the presence of many witnesses. (Leonh. and Sp.).Stood speechless.Behold the effect of the Gospel! All hear it, but few understand it with their heart. (Starke).The conversion of Paul, a mirror in which every converted heart may be seen: it reveals, I. The zeal and great aim of the natural heart, but also the Lords voice: Why persecutest thou me? II. The question of the defiant heart: Who art thou? but also the Lords reply: I am Jesus, whom thou persecutest. III. The question of the humbled heart: What wilt thou have me to do? but also the Lords reply: Repent, and believe in in me. (Florey).

Act 9:8. And Saul arose from the earth.A genuine conversion implies not only distress of mind and good resolutions, but also active obedience. (Starke).He saw no man: but they led him by the hand.All the features of the external miracle are images of those which the conversion of his heart exhibit. This man, who attempted to guide all others, before God cast him to the ground, now needs a guide himself. Others lead him like a child; his natural strength is gone, and he Willingly submits to their guidance. The false light in his soul is extinguished, and, in the darkness which envelops him, he ardently longs to see the true light. (Gerlach).And brought him into Damascus.He had not expected to enter the city in this manner. He had intended to bind the Christians, and then lead them forth out of Damascus, but now the Lord leads him as one bound, into the city. (Starke).

Act 9:9. And he was three days without sight.This blindness was intended to prove a blessing, by aiding him in surveying in his soul with deep attention that Saviour who had revealed himself, and in acquiring a spiritual knowledge of him. Jesus was revealed in glory in his heart, and hence he was not allowed to see the men and the vain objects around him. (Ap. Past.).We must become hungry, before we are satisfied with food; and blind before we can see. (Starke).These three days were a blessed period, well suited for collecting the thoughts. We often devote days and weeks to our preparations for a journey to medicinal springs, or for a visit to our friends, and neglect the duties which our office or household imposes. But who has at any time devoted three successive, days to self-examination and to the healing of the soul? (Rieger).The eunuch, the keeper of the prison, Cornelius, etc., were not subjected to such a long delay. But God deemed it wise to wait in the case of. Paul, in order to deliver him effectually from his pharisaical pride and his deep-rooted hatred of the cross of Christ. (Ap. Past.).During these three days Paul wrestled with God like Jacob; he has himself described that struggle in Rom 7:7-25. (Leonh. and Sp.).The inner man, buried during three days: I. Old things pass away [2Co 5:17] entirely during this period: the old light is extinguished; the old enjoyments no longer satisfy; the old vigor is impaired; the old friends have disappeared. II. All things are peacefully becoming new: a new light is enkindled in the soul; a new salvation begins to dawn; a new vocation infuses new strength; new friends are at hand.

Act 9:10. And there was a certain disciple named Ananias.Saul was only apparently forgotten during the three days of his blindness. The faithful shepherd does not for one moment neglect the sheep that is found again, but has already provided abundantly for its wants. Even after this truly miraculous conversion of Saul, he is directed by the Lord to proceed in the ordinary path of the means of grace, in accordance with the appointed order of salvation.Ananias was not a distinguished teacher, but simply a disciple. The blessing which attends the pastoral office does not depend on the brilliant talents and the high rank, but only on the fidelity, of the servant. [1Co 4:2], The selection of Ananias, was, moreover, wisely made, in reference to Saul. It was intended that the learned Pharisee [ch. Act 22:3; Act 23:6; Act 26:5] should be humbled by receiving an unlearned Christian as his teacher. If Peter or any other eminent apostle had been sent to him, he might have, on the one hand, become proud, and, on the other, have seemed to depend on human authority. (Ap. Past.). [See above, Doctr. and Eth. No. 3.]

Act 9:11. Go into the street which is called Straight.Go! the brief but expressive word of the Lord in addressing his servants: I. It demands implicit obedience; II. It puts the doubts of a weak faith to shame; III. It contains a promise of the Lords aid and blessing. (Comp. Act 9:15).The street which is called Straight.God is well acquainted with every street, every nook, every obscure spot; he knows all that occurs in them, all the occupants, yea, all their thoughts. (Starke).Behold, he prayeth: a very beautiful saying respecting a converted sinner. I. It is descriptive of the state of his heart; (a) he praysthen he no longer blasphemes Jesus, but, as an humble supplicant, entreats the Lord whom he had previously persecuted; (b) he praysthen he is no longer a persecutor of the Christians, but has cast away the sword, and folds his unarmed hands in peace. II. It attracts loving hearts to him; (a) the Lord himself looks down with love from the high and holy place [Isa 57:15] on the contrite heart, that humbly addresses him in prayer; (b) it becomes the duty of the Church of the Lord to approach him with tender pity, and no longer consider him as a dangerous and lost man, of whom it is once said, Behold, he prayeth!

Act 9:12. And hath seen in a vision a man.Why does the Lord adopt so many extraordinary means in the case of Saul, namely, visions and direct revelations? I. On account of his future apostolic office, that he might be able to say: I have received of the Lord, etc. [1Co 11:23]. II. On account of his previous pharisaical mode of thought, that he might understand that grace is not produced by mans own powers of reason, or by carnal learning.Hath seen a man coming in, and putting his hand on him.It seems then that the ordinary means of grace continued to be of primary importance. Even when the individuals experience is of a peculiar nature, it is always necessary that he should be directed to the word and the ministry, Christ himself says to the ten lepers who were miraculously healed: Go shew yourselves unto the priests. [Luk 17:14]. (Ap. Past.).

Act 9:13-14. Ananias answered, etc.His hesitation arose partly from human infirmity, from which even saints are not free, and partly from a laudable caution; for we should not trust that which professes to be an extraordinary revelation, without proving it. (From Starke).

Act 9:15. Go thy way: for he is a chosen vessel unto me.Go, (comp. Act 9:11.)He is, etc.The mystery of the divine election of grace was publicly magnified by the preaching of the apostle Paul; for he. is himself a glorious illustration of the power of free grace in the hearts of lost sinners. (Besser).The words: He is, etc., a glorious description of the evangelical ministry: I. The divine authority by which it is sustained: He is a chosen vessel unto me; II. The heavenly blessing which it confers: To bear my name: III. The wide sphere of action assigned to it: Before the Gentiles Israel. (The external or internal position of no man is so exalted, or so lowly, that the ministry has not received a message for him).He is, etc.Behold the wonderful power of divine grace! It converts the ravening wolf, first of all, into a peaceful lamb, and then even into a faithful shepherd. It first breaks off the point of the persecutors menacing spear, and then converts the latter into the shepherds protecting crook.

Act 9:16. . I will shew him how great things he must suffer.Ananias is merely the messenger; the Lord himself will do the rest. The former proclaims the grace of God to Saul; Jesus will qualify him for his office, and show him the way wherein he should go. He will, moreover, reveal to Saul the purpose of the sufferings which await him, and will fill his heart with the courage of faith, and with joy. (Ap. Past.).How great things he must suffer.The more abundantly God grants his grace to a soul, the greater are the afflictions which he sends. (Starke).

Act 9:17. Ananias went and putting his hands on him, said.How well it is when a teacher follows the directions of the Lord with simplicity of heart! Ananias finds all, even as the Lord has saidthe house indicated to himSaul, to whom he was sentthe work assigned to himthe result which was promised. (From Ap. Past.).Brother Saul, etc.The address of Ananias, a model of pastoral wisdom: Brother; behold the gentleness of love with which a bruised heart should be approached. The Lordhath sent me; behold how he points heavenward, whence alone the salvation and help of the penitent sinner can come. That [who] appeared unto thee; behold the cheering reference to the beginning of the work of grace which had already been made. In the way as thou earnest; a gentle reference to his former sinful way. That thou mightest receive thy sight, and be filled with the Holy Ghost; a consolatory statement of the glorious purpose of Gods gracious work.

Act 9:18. And immediately there fell from his eyes as it had been scales.Many souls that wander from one celebrated pulpit orator to another, in order to obtain an assurance of salvation, would have often come to the light by resorting to a devout layman. (Williger).The sinner is enlightened when the scales of his own vain imagination are taken away from his mind by the Holy Spirit, through the word and prayer, and when the light of heaven streams into his soul. (Starke).What progress a soul can make in a few brief days, if it is willing to obey grace implicitly! (Ap. Past.).Arose, and was baptized, etc.The restoration of Sauls sight was not the main purpose for which Ananias came; it was merely the forerunner or earnest of that salvation which was to be imparted to him through Baptism. (Leonh. and Sp.).Ananias rightly regarded any instructions and any preparations for the baptism as superfluous. [See Doctr. and Eth. above, No. 6. ult.]. Such a provision for the proper understanding of baptism in the name of Jesus had here been made, as had never yet been known, and never can be repeated. (Baumgarten).

Act 9:19. Then was Saul certain days with the disciples which were at Damascus.Like views and feelings are a bond of union. After Paul had been ingrafted in Jesus by baptism, he was also ingrafted in the communion of the members of the church; the immediate purpose of this process was, that his new life might be invigorated, and that he might be recompensed for having lost the friendship of the world; but it was the ultimate purpose that he might communicate to others, and labor independently in strengthening the church and spreading the Gospel.

ON THE WHOLE SECTION, (Act 9:1-19 a.).

(See Couard,: Predigten, etc. [Sermons on the conversion of the apostle Paul.] Berlin. 1838.). Saul is changed into Paul: I. Sauls last journey; II. The crisis in his history; III. The beginning of Paul. (Ahlfeld).

Jesus glorified by the conversion of Paul: in so far as He reveals, I. His patience; II. His mercy; III. His power; IV. His wisdom. (Knapp).

The grace of Christ which calls the sinner, glorified in the conversion of Paula pattern to them which should hereafter believe on him to life everlasting [1Ti 1:16]: I. Who was called? II. How was he called? III. How did he receive the call? (W. Hofacker).

The conversion of Saul, a miracle: in view, I. Of the character of the man; II. Of the circumstances attending it; I III. Of the impressions which it made. (Lisco).

The instructions furnished by the conversion of the apostle Paul: I. By the fact itself; (a) it illustrates the depth of divine wisdom in calling men to the faith, and (b) the greatness and omnipotence of divine mercy. II. By the deportment of the apostle; (a) when he asks: Who art thou, Lord? and receives the answer; (b) when he asks: Lord, what wilt thou have me to do? and receives the answer. (Lisco).

Doubts respecting the conversion of othersfirst, founded on their previous conduct, and on special instances of an apparent but false conversion; but, secondly, not justified by our faith in the almighty, power of grace, nor by cases which have furnished indubitable evidences of a genuine change of heart. (Lisco).

The salutary lessons which the conversion of Paul affords to excellent, but unconverted men. (Nitzsch.)

The great miracle of the conversion of Paul: I. He who had persecuted Jesus, now enters his service; II. He who had not known Jesus, becomes his chosen vessel; III. The learned Pharisee now first begins to learn: IV. He loses his sight, whose spiritual eyes are opened; V. He who is appointed to bear the Lords name [before Gentiles and Jews, Act 9:15], is waiting in solitude and silence. (Beck: Homilet. Rep.).

The conversion of Paul: I. Saul, the persecutor, is suddenly converted; II. Paul, the converted man, is exercised in patience, (ib.).

The conversion of Paula fulfilment of the words: A mans heart deviseth his way: but the Lord directeth his steps. [Pro 16:9]. (Beck: Christl. Reden).

Paul, the man who sold all that he had [Mat 13:44]: in his joy on finding the treasure in the field, he sold all that he had, and bought that field. What did he abandon for the sake of Jesus? I. His circumcision, viewed as a claim on God; for he now rejoices in Christ Jesus, and has no confidence in the flesh [Php 3:3]; II. His birth as one of the people of Israel, of the tribe of Benjamin; he is now born again, of water and of the Spirit; III. His nationality, as a Hebrew of the Hebrews; he is now a Christian, and, consequently, of Abrahams seed, and an heir according to the promise; IV. His position as a Pharisee; he is now a servant of Jesus Christ, called to be an apostle; V. His legal zeal, with which he persecuted the Church; he is now a beloved brother, and a partaker of Christs sufferings [1Pe 4:13]: VI. His righteousness, with regard to which he was blameless [Php 3:6]; he now has the righteousness of faith by grace; VII. Finally, he yielded up the world to the cross of Christ, by whom the world was crucified unto him, and he unto the world. Gal 6:14. (Fr. Kapff, Pastor in Wilhelmsdorf: Saul, Paul).

The difficulties which the Lord places in the way of mans destruction: I. In the Law, He threatens him with the curse of hell; II. In the Gospel, He draws him by the promise of grace; III. In the walk of believers, He exhibits the blessedness of faith; IV. In the wonderful ways of His Providence, He reveals to him His power and goodness; V. In the ministers of the Church, He sends to him guides unto life. (Leonh. and Sp.).

On Regeneration: I. Its necessity, Act 9:1-2; even in the case of those who do not, like Saul, breathe out threatenings and slaughter; II. Its nature, Act 9:3-6; the way is prepared for it by the knowledge which we acquire of our own sins, and of divine grace; it is completed when an entire change is effected in all our modes of thought, in our feelings, and in our will; III. Its results; they are, at first, concealed from the world, Act 9:7, but are gradually manifested by love to the Lord, which extends to his people, Act 9:15, by joyfulness in sufferings, Act 9:16, and by zeal for the honor of God and the salvation of the world, Act 9:20-22. (Lisco).

The glory of Jesus Christ revealed in his victory at Damascus: I. In protecting his friends; II. Subduing his foes.

The great day of Damascus: I. Clouds and storms in the morning; II. Burning heat and thunder-storms at noon; III, Serenity and holy peace in the evening.

The spiritual contest on the battle-field of Damascus: I. The mighty foes who there encounter each other; the raging Saul with his warlike escort, and his weapons of human learning and carnal zeal; Christ, the Crucified and Exalted One, with the marks of his wounds, and in his celestial glory, followed by the hosts of the angels, in whose presence there is joy over one sinner that repenteth. II. The violent struggle which succeeds; Christ assaults, Act 9:3-4, Saul defends himself; Act 9:6. III. The glorious victory; Saul and his men yield, Christ triumphs, ver 6, 7. IV. The rich spoils; he shall have the strong as a prey [see above, Hom. Act 9:4], Saul is led away as a captive, Act 9:8, not, however, to death, but to life, Act 9:9 ff. V. The joyful Te Deum sung by the Church, Act 9:19 ff.

The personal experience of the apostle Paul at his conversion, the foundation of his whole subsequent preaching: I. Concerning the power of sin; we are all by nature sinners and enemies of God; the law can pronounce only a sentence of condemnation; our works do not justify us before God. Such was his experience in the vicinity of Damascus, and during the three days of his blindness; II. Concerning the power of grace; it is revealed to the world in Christ) the prince of life; it is offered to all without distinction of birth or race. Repentance and faith conduct to salvation. All these truths were made manifest to him from the time in which the light of Jesus shone about him, and he heard the voice: I am Jesus!, until Ananias laid his hands on him and conferred baptism.

(On the festival of the Reformation [Octob. 31] on which the pericope, Act 9:1-20, in the series adopted in Wrtemberg, is sometimes read as the evening Scripture lesson). Paul and Luther, two chosen vessels of the Lord: I. The manner in which he prepared them for his service; (a) He selects the appropriate material; a Pharisee, for overthrowing Pharisaisma monk, for overthrowing Popery; in each case precisely the fitting instrument; (b) He brings them forward at the proper time; it was a critical time, when that scene occurred near Damascus, but it was also the proper time. And when the Lord called forth Luther, the proverb was applicable: When the need is greatest, God is nearest; (c) He forges them in the right fire; the fire is the flame of repentance, enkindled by the Holy Spiritthe hammer is Gods weighty word [Jer 23:29]. It was by means of such a fire and such a hammer that Paul was made the noblest of Damascene blades [allusion to the celebrated Damascene sword blades. Tr.]; the same fire and the same hammer were applied to Luther in the cell of the monastery of Erfurt. II. The manner in which he employed them; (a) in subduing His enemies; Paul and Luther were both soldiers of the Lordsharp swordsnot constituted like John [the Evangelist] and Melanchthon; (b) in defending his friends; the pastoral fidelity of Paulthe zeal of love in Luther; (c) in blessing us allnot that we should depend on the name of man, or hazard our all on the word of a mere man, but that we should suffer ourselves to be guided to Him whose servants and chosen vessels were also Paul and Luther.

The history of Pauls conversion, a type of the history of the Reformation: in both cases, I. Previously to each event (a) Christ was persecuted; (b) believers were harassed; II. When each event occurred, (a) there was light from heaven; (b) repentance in the heart; III. Thereafter (a) evangelical preaching in the Church (Act 9:20 ff.); (b) evangelical missions in the world. (Paul, the apostle of the Gentiles).

[The mission of Ananias, the disciple of Damascus: I. Its purpose; (a) its special purposeto encourage Ananiasto direct Saul; (b) its general purposeto promote the interests of the infant churchto confer a permanent blessing on the church. II. His qualifications for it: (a) his childlike faith; (b) his entire consecration to God. III. His mode of accepting it, (a) illustrates the weakness of the flesh; (b) and the power of divine grace. IV. Its results; (a) it gave the inspired apostle Paul to the world; (b) it will eternally glorify God. Tr.]

Footnotes:

[6]Act 9:10. The following order of the words, , is far better attested [A. B. C. E., Cod. Sin., and adopted by Lach., Tisch., and Alf.] than . . [in the text. rec. and G. H.]

[7]Act 9:11. Lachmann, in accordance with B., has adopted [imperative form, Win. Gram. 14. 1. h.], but the participle [of the text. rec.] is here, as well as in Act 10:13; Act 10:20, fully sustained [by Cod. Sin., etc., and is adopted by Tisch., and Alf.Tr.]

[8]Act 9:12. a. The words before are [found, in this order, in E. G. H., but in B. C. before ; they are] wanting entirely in A., [and Cod. Sin.] and some versions [Vulg., etc.], and have been very properly cancelled by Lach. and Tisch., [and Alf. on account of the various position]; they were transferred, as an explanation, from Act 9:10.

[9]Act 9:12. b. In place of [of text. rec.], Which is found in G. H., as well as in some versions and fathers, A. and C. [and Cod. Sin.] exhibit ; B. and E., besides, prefix the article, . derived from Act 9:17, where no various reading occurs. The plural is unquestionably the more usual form (always in the Acts, except here (Meyer)], and was, precisely for that reason, substituted as a correction of the singular, [ is adopted by Meyer and Alf.; the plural by Lach., Vulg.Tr.]

[10]Act 9:13. [of text. rec.] is supported only by G. h. [Chryst. etc], whereas [adopted by Lach., Tisch., Meyer and Alf.] occurs in A. B. C. E. [and Cod. Sin.].

[11]Act 9:16. [before ] in place of [text. rec. Cod. Sin., etc.] is not sustained by weighty authorities [found in G., but not recognized by later critics.Tr.]

[12]Act 9:18. The text. rec., in accordance with E. G. [and Syr.] inserts after ; but the word is not found in A. B. C. H. [Cod. Sin. Vulg.] and minuscules, and is obviously an interpolation. [Omitted by Lach., Tisch., and Alf.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

And there was a certain disciple at Damascus named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. (11) And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus: for, behold, he prayeth, (12) And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. (13) Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: (14) And here he hath authority from the chief priests to bind all that call on thy name. (15) But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: (16) For I will show him how great things he must suffer for my name’s sake. (17) And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. (18) And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. (19) And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

It is wonderful to observe, by what instruments and means, the Lord is pleased sometimes to work. According to our view of things, we should have supposed that the Lord would have sent Saul back to Jerusalem to the College of the Apostles, for whatever instruction the Lord was pleased to appoint him; and not send for this poor timid Ananias be his servant in this business. Nay, one should have thought, that after the Lord Jesus himself had called to Saul from heaven, he would have needed no ministry from others upon earth. But here, as in numberless instances, God’s thoughts are not our thoughts, neither are our ways his ways, Isa 55:8 .

It must have been a cutting word, though full of tenderness in Ananias, when at the first interview, yea, and the first word which he spake to Saul, he called him, Brother! The conscious breast of Saul could not but have felt it very sensibly. And it must have been what Saul in after days himself called heaping coals of fire upon my head, in melting down all anger in overcoming evil with good, (Rom 12:20-21 ) when Ananias added the precious name of Jesus, and said, the Lord, even Jesus, which appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Who shall describe the blessedness of this interview between Saul and Ananias? Who shall speak of the new feelings in Saul’s heart, and the joys of both, when Saul first opened his eyes, and they saw each other? But, Reader! think what feelings of the soul must that be to every redeemed one of the Lord’s, when at death, the spiritual eye first sees Jesus, that brother born for adversity! What sensations must the first glimpse of Him in the eternal world occasion, when from faith to sight, the soul sees him as he is, and is then brought home to dwell with him forever!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here , Lord.

Ver. 10. And there was a certain ] See here the necessity and use of the ministry: “If there be a messenger with a man, an interpreter, one among a thousand, to show unto man his uprightness,” &c., Job 33:23 . Unus e millibus. The Vulgate translation corruptly hath it, unus e similibus.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] Paul adds, ch. Act 22:12 , with particularity, as defending himself before the Jews , that Ananias was : saying nothing of the command received by him, nor that he was a disciple . In ch. 26, speaking before the Roman governor, he does not mention him .

Mr. Howson (edn. 2, vol. i. p. 114) remarks on the close analogy between the divine procedure by visions here, and in ch. 10. Here, Ananias is prepared for his work, and Saul for the reception of him as a messenger, each by a vision: and similarly Peter and Cornelius in ch. 10. I may add, that in ch. 8, where the preparation of heart was already found in the eunuch, Philip only was supernaturally prepared for the interview.

Fuente: Henry Alford’s Greek Testament

Act 9:10 . : nomen et omen , “Jehovah is gracious” ( cf. Act 22:12 ). No doubt a Jewish Christian (he is supposed by some, as by St. Augustine, to have been the presbyter to whose care the Church at Damascus was committed). For more details and traditions concerning him, see Dr. James, “Ananias,” Hastings’ B.D., and Felten, in loco. The objections raised against the historical character of the meeting between Ananias and Saul, by Baur, Zeller, Over-beck, are considered by Wendt as quite insufficient. Weizscker regards the narrative of the blindness and its cure by Ananias as transparently symbolical, and adds that in any case it is suggestive that Paul, Gal 4:15 , seems, at least in later days, to have had a severe ailment in his eyes (see however on this point Act 9:9 above). But the weakness, if it existed, might have been caused by the previous blindness at Damascus, and this suggestion, if it is needed, has at all events more probability than the supposition that the narrative in the text was due to the fact that in after years Saul’s eyes were affected! (so Weizscker, Apostolic Age , i., 72). Zeller indeed admits, Acts , i., 289, E.T., that the connection of Saul with Ananias, “irrespective of the visions and miracles,” may have been historical, and he falls back upon Schneckenburger’s theory that the author of Acts had a special aim in view in introducing a man so avowedly pious in the law (Act 22:12 ) to introduce Paul to Christianity. But Schneckenburger does not seem to deny the main fact of the meeting between the two men ( Ueber den Zweck der Apostelgeschichte , pp. 168, 169), and St. Paul would scarcely have spoken as he did later (Act 22:12 ) before a Jewish crowd, in a speech delivered when the capital was full of pilgrims from all parts, and at a time when the constant communication between Damascus and Jerusalem would have exposed him to instant refutation, had his statements with regard to Ananias been incorrect. It is evident that the supernatural element in the narrative is what really lay at the root of Zeller’s objections. , i.e. , Jesus, as is evident from a comparison of Act 9:13-14 ; Act 9:17 . : critical objections have been raised by Baur and others against the double vision narrated here of Saul and Ananias, as against the double vision of Cornelius and St. Peter in Act 10:3 ; Act 10:11 , but see Lumby’s note, in loco , and reference to Conybeare and Howson, quoted also by Felten. The idea of the older rationalists that Saul and Ananias had previously been friends, and that thus the coincidence of their visions may be accounted for, is justly regarded by Wendt as entirely arbitrary. The vision, as narrated by Luke, is evidently regarded as something objective, cf. Act 9:10 ; Act 9:13 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 9:10-19 a

10Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” 11And the Lord said to him, “Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, 12and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight.” 13But Ananias answered, “Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; 14and here he has authority from the chief priests to bind all who call on Your name.” 15But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16for I will show him how much he must suffer for My name’s sake.” 17So Ananias departed and entered the house, and after laying his hands on him said, “Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; 19and he took food and was strengthened.

Act 9:10 “Ananias” This name means “YHWH is gracious.” Apparently he was a believing Jew of good reputation, not a refugee (cf. Act 22:12).

“Here I am, Lord” This is a Jewish idiom of availability (cf. Isa 6:8). Act 9:11 was obviously given verbally because it is very specific instruction.

Act 9:12 “he has seen in a vision a man named Ananias” “In a vision” is not in the ancient Greek manuscripts P74, , and A, but it is in MSS B and C. The UBS4 put the shorter reading in the text but gives it a “C” rating (with difficulty in deciding). This verse shows that Ananias’ coming, actions, and message were confirming Jesus’ earlier words to Paul (cf. Act 9:6)

“lay his hands on hin” See Special Topic at Act 6:6.

Act 9:13 “I have heard from many” Obviously Ananias had heard the bad reports about Paul’s vicious persecution of believers from the Jewish refugees from Jerusalem.

“Your saints” The term hagioi is related to the Greek word “holy” (hagios). The OT background (kadosh) relates to some thing, some person, or some place set apart by God for a special task. The term “saints” is always plural, except one time in Php 4:21, but even there it is in a plural context. To be a Christian is to be a part of a family, a community. There are no loners in the faith.

SPECIAL TOPIC: SAINTS

Act 9:14 “the chief priests” In the OT the high priesthood was for life and was passed on to a special family of Levite’s son (cf. Leviticus 8-10). However, during the Roman period this position was purchased from the Roman officials. Therefore, there were several High Priests within the Sadducean family of Annas.

“who call on Your name” This phrase has important theological implications. Luke uses it several times in Acts for

1. someone addressing Jesus (cf. Act 7:59)

2. someone who has accepted Jesus as Savior (cf. Act 9:14; Act 9:21)

3. an OT quote from Amo 9:12, where it refers to someone upon whom YHWH’s name is called (i.e., believers, cf. Act 15:17)

4. A way for someone to publicly affirm his faith in Jesus (cf. Act 22:16)

This phrase is also part of Paul’s plea to Israel from Joe 2:32 in Rom 10:9-13 (cf. 2Ti 2:22). Peter uses this same passage (Joe 2:28-32) in his Pentecost sermon and invited those present to “call upon the name of the Lord” from Joe 2:32.

The name stands for the person. By invoking the name sinners beseech Jesus to act on their behalf and include them in His family. See Special Topic at Act 2:22.

Act 9:15 “Go” This is a present middle (deponent) imperative. Jesus authoritatively sends the reluctant Ananias to Saul.

“for he is a chosen instrument of Mine” Oh, the greatness of the grace and election of God! Paul does not fit the evangelical model of voluntary, volitional conversion. He was dramatically drafted!

NASB, NKJV”before the Gentiles”

NRSV, NJB”to bring my name before Gentiles”

TEV”to make my name known to Gentiles”

What a startling statement for a Jew to be told (cf. Eph 3:7)! Yet, this has always been God’s plan (cf. Gen 12:3; Exo 19:5-6; Eph 2:11 to Eph 3:13, see Special Topic at Act 1:8). Israel was only an instrument to reach the world, made in the image of God (cf. Gen 1:26-27), but fallen (cf. Gen 3:15).

“and kings” Paul spoke to governmental leaders, small and great, and finally to Caesar!

“and the sons of Israel” Paul’s regular missionary pattern was to preach first at the local synagogue (cf. Rom 1:16) in every city. This allowed the Jews and the God-fearers who knew the OT a chance to respond first to the gospel. Then he would turn to the pagans.

Act 9:16 “for I will show him how much he must suffer for My name’s sake” Suffering is not the exception, but the norm for Christians in a fallen world (cf. Mat 5:10-12; Joh 15:18-21; Joh 16:1-2; Joh 17:14; Act 14:22; Rom 5:3-4; Rom 8:17-18; 2Co 4:7-12; 2Co 6:3-10; 2Co 11:24-33; Php 1:29; 1Th 3:3; 2Ti 3:12; Jas 1:2-4; 1Pe 4:12-16).

There is a theological relationship between the sufferings of Christ and the sufferings of His followers in this fallen realm. The book of 1 Peter shows this parallel.

1. Jesus’ suffering, 1Pe 1:11; 1Pe 2:21; 1Pe 2:23; 1Pe 3:18; 1Pe 4:1; 1Pe 4:13; 1Pe 5:1

2. His followers’, 1Pe 1:6-7; 1Pe 2:19; 1Pe 3:13-17; 1Pe 4:1; 1Pe 4:12-19; 1Pe 5:9-10

If the world rejected Him it will reject His (cf. Joh 7:7; Joh 15:18-19; Joh 17:14).

Act 9:17 “and after laying his hands on him” There is no scriptural basis for the concept of “apostolic authority” in bestowing spiritual gifts. Ananias is an unknown lay believer in Damascus who becomes

1. God’s spokesman and an agent in

2. Paul’s being the filled with the Holy Spirit (cf. Act 9:17)

3. Paul’s physical healing (cf. Act 9:18)

4. Paul’s baptism (cf. Act 9:18)

“Brother Saul” What a great example of obedience and love!

Act 9:18 “there fell from his eyes something like scales” This is a technical medical term for the flaking of skin from a wound Luke uses to describe what happened to Paul’s eyes in this moment of healing. The word scales is used of fish scales in the Septuagint (cf. Lev 11:9-10; Lev 11:12; Deu 14:9). The metaphorical extension can be seen in Num 16:38, where it is used of flattened metal plates. In this context they were probably flakes of skin or crust which oozed from Paul’s eyes.

“was baptized” Ananias apparently also baptized Paul (cf. Act 8:36; Act 8:38). NT baptism was an act of obedience to Jesus’ example (cf. Mat 3:13-17; Mar 1:9-11; Luk 3:21-22) and command (cf. Mat 28:19.) It marks a change of ownership and allegiance.

Act 9:19 a “he took food and was strengthened” Paul had been fasting and praying since the light knocked him to the ground (cf. Act 9:9). After a three day total fast (no food or water), he must have been very weak.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

certain. Greek. tis. App-123.

named = by name.

vision. See note on Act 7:31.

Behold. Greek. idou. App-133. Figure of speech Asterismos. App-6.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] Paul adds, ch. Act 22:12, with particularity, as defending himself before the Jews, that Ananias was : saying nothing of the command received by him, nor that he was a disciple. In ch. 26, speaking before the Roman governor, he does not mention him.

Mr. Howson (edn. 2, vol. i. p. 114) remarks on the close analogy between the divine procedure by visions here, and in ch. 10. Here, Ananias is prepared for his work, and Saul for the reception of him as a messenger, each by a vision: and similarly Peter and Cornelius in ch. 10. I may add, that in ch. 8, where the preparation of heart was already found in the eunuch, Philip only was supernaturally prepared for the interview.

Fuente: The Greek Testament

Act 9:10. , but [now] there was) Ananias and Saul do not seem previously to have been known to one another.-, a disciple) not an apostle: lest Saul should seem to have been a disciple of the apostles; but an ordinary disciple, that Saul might be the more humbled, and that he might not however seem to have been taught by Ananias.- , the Lord) Jesus.

Fuente: Gnomon of the New Testament

Opened Eyes

Act 9:10-22

How graciously God makes use of prepared souls as partners in the work of salvation! It would have been easy for the risen Lord to have Himself completed what He had begun; or He might have brought a Philip or an Apostle upon the scene. But instead of this He called a comparatively obscure man who was to give Saul the help and counsel he needed, Gal 4:19. See to it that you are of such a temper that Jesus may commission you to heal the wounds with which He brings His predestined servants to the ground. A little taper may be used to kindle a great light. Though not a great man Ananias was pre-eminently a good man, Act 22:12. He had his strong prepossessions, but laid them aside at the bidding of Christ. Take care not to entrench yourself too strongly in your prejudices. Be mobile to Christs touch, while you are strong against all others. What a comfort Act 9:15 must have been to Paul in after-days! Perhaps the sweetest part of these terms of his commission was unto Me. It was a noble act of faith for Ananias to call him brother. Yet if the Master accepted, the disciple could not refuse. Note that a new convert was bidden in those days to seek the pentecostal gift!

Fuente: F.B. Meyer’s Through the Bible Commentary

there: Act 22:12

and to: Act 2:17, Act 10:3, Act 10:17-20, Num 12:6, Dan 2:19

Ananias: Act 9:4

Behold: Gen 22:1, Gen 31:11, Exo 3:4, 1Sa 3:4, 1Sa 3:8-10, 2Sa 15:26, Isa 6:8

Reciprocal: Gen 46:2 – in the visions Eze 1:1 – I saw Act 9:12 – General Act 9:17 – the Lord Act 11:11 – General Act 16:9 – a vision 2Co 12:1 – visions

Fuente: The Treasury of Scripture Knowledge

Ananias, Servant of God

Act 9:10-17

INTRODUCTORY WORDS

God links Himself with man in the performance of His Word and work. “We are ambassadors for Christ, as though God did beseech you by us.” What could be more blessed than this Heavenly partnership. The First Epistle to the Corinthians begins with a Divine call to partnership in the work of the Lord. Let me quote 1Co 1:9, “God is faithful, by whom ye were called unto the fellowship (partnership) of His Son Jesus Christ our Lord.” This is a call into business. The same Epistle in 1Co 15:58 presents this appeal, “Therefore, my beloved brethren, be ye stedfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.” This is a plea that we give attention to our business.

God wanted to do certain things for Saul, but He chose to do it through a human mediary. Let us follow the way the Lord dealt with Ananias.

I. GOD’S EYE IS ON HIS SERVANTS (Act 9:10)

Mark the words, “A certain disciple”; “a certain disciple at Damascus”; “a certain disciple at Damascus, named Ananias.”

What meaneth all of this? It means that God knows us individually, and personally. He knows us as distinct from all others-there was “a certain disciple.”

It means that God knows where we dwell; He knows our environment; He sees us in the city of our abode-a disciple “in Damascus.”

It means that God knows us by name. He can say, “Saul, Saul!” He can also say, “Ananias!” We are not mere sheep void of any distinctive individuality-The Good Shepherd knoweth His own sheep; He calleth them by name, and He leadeth them out.

Our personality follows us into the Glory. In Heaven Abraham will be Abraham, and Isaac will be Isaac, and Jacob will be Jacob. The names of the twelve Apostles of the Lamb will be in the foundations of the New Jerusalem. the City that cometh down from God out of Heaven.

We bless God that we carry a name that distinguishes us from every other man on earth. We thank God that we are known by name, called by name; and that, in the eternal glory awaiting us beyond the tomb, we shall wear our name, and carry our own individuality.

There is now before us more, however, than our distinctive personality, there is the fact that our personality, in all of its details stands forth in the limelight before God. He knows our name; He knows where we dwell; He knows our discipleship; He knows whether or not we are worthy to receive a special call, to a special service.

II. GOD GIVES DETAILED DIRECTIONS TO HIS SERVANTS (Act 9:10-11)

To Ananias God said, “Ananias.” The response was immediately given, “Behold, I am here, Lord.” Then the Lord said unto him, “Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul.” There was no hit and miss proposition in God’s orders to Ananias. God knew the details, and He charted them out for His servant.

There are some who imagine that when God saves a soul, He at once turns him loose to paddle his own canoe. There are others who believe that God merely calls a man to some definite task, but leaves him to work out all of the details to his own liking. That neither of these conceptions were true in Ananias’ case is evident; and we believe that they never express all of the truth.

There is for each of us a definite calling and a detailed plan. To Philip, God said, “Arise, and go * * unto the way that goeth down from Jerusalem unto Gaza, which is desert.” A while later, God said, “Go near, and join thyself to this chariot.” Paul He directed to go to Asia.

We are God’s workmanship, “created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” According to the Word of God, every man has his own work. This being the case, how vital that each of us should get on our watch and set ourselves on our high tower to see what He will say unto us.

Why are saints urged to present their bodies unto God as a living sacrifice, holy, and acceptable unto Him, if there is no special and designated plan of service, which those bodies may render? Why are we told to yield ourselves unto God, if there is no plan in His hand whereby He may use us?

When the Brooklyn Suspension Bridge was in course of building, the head architect was laid up by an accident. From his bed he gave orders for the continuance of the work. Finally, when the great span was completed, the architect was carried on a cot to view the work. After carefully examining the whole great structure, he clapped his hands in the ecstasy of delight, and exclaimed, “It’s just according to the plan; it’s just according to the plan.”

After God has called upon us to present our bodies a living sacrifice, He continues to explain unto us how we may get into His plan. He tells us not to be conformed unto this world, but to be transformed by the renewing of our minds; then, says He, “Ye may prove what is that good, and acceptable, and perfect, will of God.”

III. GOD GIVES HIS SERVANTS NEEDED ENCOURAGEMENT IN THEIR TASK (Act 9:11, l.c.)

As we pursue our study we must remember that Saul had come to Damascus with letters of authority to apprehend the Christians, whether men, or women, and to take them bound to Jerusalem. God was not unmindful of the fear which hung over the Damascus Christians. They had neither heard of the redemption of Saul, nor of his being detained blind at the home of Judas. This had evidently been hushed up by the authorities. All the time the saints were imagining that Saul was laying his plans to discover them, and to pounce upon them unawares.

Knowing this fear, the Lord spoke to Ananias, and, in giving command that Saul should be visited, He said, “Enquire * * for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.”

How gracious is our God, how ready to strengthen the feeble knees, and how willing to encourage the trembling spirit When the storm-tossed disciples pulling at the oars, saw Christ walking on the waters, they were filled with fear, thinking Him a spirit. He quickly reassured their hearts, saying, “It is I; be not afraid.”

When Paul was on the Mediterranean, driven with a wild tempest, and when the mariners had given up alt hope that they should be saved, then an angel of the Lord came to Paul saying, “Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.”

Our God is a God of all comfort. He is not unmindful of the difficult places we are called to fill. He is ever saying. “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.”

Ananias, however, was not satisfied. He said, “Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on Thy Name.”

From Ananias’ plea, it is evident that Saul’s presence in Damascus was generally known and discussed among the saints. The Christians of that day furnished many noble martyrs of the faith; but they were all men, and they had their fears. They were ready to die if need be, but they did not care to rush into the enemy’s hand.

How graciously did God lend further encouragement to Ananias. The Lord said, “Go thy way: for he is a chosen vessel unto Me.”

We tremble lest we have failed to note the gentleness with which our God hath sheltered us from many a foe. He hides us under His wing. He is our shadow of a great rock, from the heat; He is our covert, from the storm.

God has caused many a gourd to spring up for our comfort. He has shut many a lion’s mouth, and stopped the violence of many a raging fire.

Hear His voice, even now He is saying, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.”

Better than all we have been able to ask or think, God, in grace, has wrought our salvation from every foe.

Mark you, the Christians in Damascus had no doubt prayed for deliverance from the tyranny of Saul. God had heard their prayer, and had given them all that they had asked; yea, He had given them more. He had turned their hater into a helper; He had made their persecutor their comrade in persecutions. How wonderful it must have been! The man who came down to apprehend saints and bring them bound to the high priests, was ready to join the hated believers, and stand with them for their Lord.

We are overcome with the blessings which are ours from the Lord.

IV. GOD’S WORK IS WROUGHT THROUGH HIS SERVANTS (Act 9:11)

God said to Ananias, “Arise,” “Go.” We stop to ponder these words. We ask ourselves this question,-could not God have given Saul his sight without Ananias’ aid, as easily as He had made Saul blind? Could God not have told Saul directly what He wanted him to do; as easily as to have told him through Ananias? There must be some special reason for this command, “Arise,” “Go.”

Into the home of Judas came Ananias. He went at once to Saul and putting his hands on him said, “Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.”

What then was the purpose of God in commissioning His servant to arise, and go? We wot that He had His reasons.

1. Perhaps God wanted an eyewitness to His marvels that thus the saints in Damascus might know the certainty of His miraculous grace.

2. Perhaps God wanted the coming of Ananias to be the introduction of Saul unto the saints in Damascus, that he might thus be ushered more readily and heartily into their fellowship.

3. Perhaps God wanted to establish His plan to serve men through men. When Christ said, “Without Me ye can do nothing,” He established our utter inert helplessness. If we should say, “Apart from saints, God does nothing,” we must, at once, hem our words into this meaning, that God has chosen to reach men through men.

When the multitudes had sat down on the grass, Christ took the loaves and fishes, and gave to His disciples, and the disciples to the multitude. That is, the disciples stood between the Lord and the hungry crowd.

This is God’s will. God did not go to the inquiring eunuch, He sent Philip. God did not go to India, He sent Judson and Carey. God did not go to the New Hebrides, He sent John G. Paton.

The last message of Christ was, “Go ye into all the world.” That message still reverberates. Its voice is still heard.-Go! Go! GO!

Oh, list to the voice of the Spirit,

Speaking today;

Oh, do not refuse now to listen,

Haste to obey:

Ask God to direct all your pathway,

Seek for the light;

And when He gives orders then follow,

Trusting His might.

Perhaps to your own home, and loved ones,

You hold so dear

He calls you to carry His message-

Go without fear:

Perhaps to the lanes of the city,

Near to your home;

Perhaps to the byways and hedges,

Where sinners roam.

Perhaps to the fields that are distant,

He leads you on;

Where souls grope in heathenish darkness,

All the day long:

Go then, nothing doubting and follow,

Where’er He leads,

He’ll go in the way, on, before you,

Meeting your needs.

V. GOD’S MESSAGE TO ANANIAS (Act 9:15-16)

There are several things vitally important before us.

1. God said of Saul-“Behold, he prayeth.”

As we see it, this was God’s proof to Ananias that Saul was truly saved. The newborn babe sets up a lusty shout. The newborn soul begins to pray to God, “Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.”

2. God said of Saul-“He is a chosen vessel unto Me.”

Paul, in later years, established his faith in this very thing, when in the Spirit, he wrote to the Galatians, “When it pleased God, who separated me from my mother’s womb, and called my by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood.”

Accordingly, God chose Paul to preach His Gospel before He met him on the Damascus road, yea, before he was even born.

Some may object. However, such was the case. The architect plans his building before the first spade of dirt is dug. He sees it as it will be, when it stands completed. God plans His works, and then works out His plan,

3. God said of Saul, “He is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the Children of Israel.”

Not only “chosen” to work, but chosen to a special work. Each of Paul’s three missionary journeys, were all chartered of God, long before Saul was saved. God fore-ordered the cities he should visit. No marvel that the storm on the Mediterranean could not take Paul’s life. No marvel that the angel of the Lord said to Paul, “Fear not, Paul; thou must be brought before Caesar.” God foretold Ananias that very thing, under the word, “and kings.”

We have spoken about God’s definite call in the case of Ananias, this corroborates that part of our message. However, God now places His call far back in the purpose of the One who worketh all things according to the counsel of His will.

4. God said of Saul: “I will shew him how great things he must suffer for My Name’s sake.” This, to say the least, was not a very roseate picture to place before a newborn soul. Yet so it was, and so it is. It is given unto us in the behalf of Christ, “not only to believe on Him, but also to suffer for His sake.”

None of these things moved Saul. He soon became universally known as Paul, and in later life, Paul himself said, “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Spirit witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus.” God give us more men like Paul.

VI. GOD’S MESSAGE THROUGH ANANIAS TO SAUL (Act 9:17)

1. Ananias said, “Brother Saul.”

As the servant of the Lord approached the stricken and blind Saul, he said, “Brother Saul.” What a thrill of joy the words must have brought to the heart of Saul! “Brother Saul.” What deeps of fellowship, what marks of trust, what comradeship are here.

“Blest be the tie that binds,

Our hearts in Christian love;

The fellowship of kindred minds,

Is like to that above.”

2. Ananias said, “The Lord, even Jesus, that appeared unto thee in the way as thou earnest, hast sent me,”

Here was the corroboration of Ananias to the personality of the One who had spoken to him on the Damascus road. Here is an insight not alone to Saul’s faith, but to the faith that gripped the early saints. Jesus Christ was real to them. His resurrection was real; His ascension was real.

The saints of the first century worshiped a Living Christ. He was to them a blessed and all-glorious fact; not a fancied and inglorious fable. Saul may have been startled that an utter stranger should have known what had happened unto him as he journeyed. Certainly no other knew it. The men who traveled with Saul had heard a voice, but they had seen no man. Saul in the darkness of his eyes, may have confided to the man Judas, at whose house he lodged, what had happened, but if so, it had been told under utmost secrecy. Saul therefore was struck by a new manifestation of the Divine. The Lord who had spoken to him, had also spoken to Ananias.

Thus did the glory of the Christ take on added meaning to Saul. The name “Lord Jesus” shone with a luster of glory that dazzled the soul of Saul. And so does that Name shine to us.

Saviour Divine, all full of glory,

Saviour Divine, through ages hoary,

Thou art the theme of sacred story,

Saviour Divine, for evermore.

Saviour Divine, in grace excelling,

Saviour Divine, in light e’er dwelling,

Saviour Divine with love compelling,

Saviour Divine, for evermore.

Saviour Divine, all virtues blending,

Saviour Divine, all grace extending,

We come to Thee, with praise ascending,

Saviour Divine, for evermore.

Saviour Divine, all clothed with power,

Saviour Divine, Thy mercies shower,

Soon with Thee, Lord, in Heaven’s tomorrow

Saviour Divine, for evermore.

3. Ananias said, “The Lord, even Jesus, * * hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.”

What blessings flow from the Risen Christ. Health of body and of spirit are alike from Him. “That thou mightest receive thy sight” speaks of the bodily blessing. “That thou mightest * * be filled with the Holy Ghost” speaks of the acme of all spiritual life. Let us not hesitate to claim both from the Lord Jesus who is seated at the Father’s right hand, clothed with all authority and power.

The words of Ananias were immediately effective. It was not a slow stage of improvement-it was a sudden manifestation of power. We will begin here in our next address and mark how graciously God led Saul, and how Saul quickly began the ministry to which he was called.

As we think of how God led both Saul and Ananias, and wrought out through them His marvelous will, we cannot refrain from quoting a few verses we penned the other day:

Whatever God’s will, there is also His way;

He backs His commands with the power to obey;

So hasten, my brother, and brook no delay;

Be up, and be doing, while yet it is day.

Let God plan your life, make His will your choice;

Oh, listen, each moment, give heed to His voice;

He’ll guide you, and keep you, make you to rejoice;

He’ll lead you to vict’ry, when He is your choice.

Let thy constant quest, be always His will;

O’er river, o’er ocean, o’er valley and hill;

Stand ready each moment, His Word to fulfil;

Await His commands, be quiet, be still.

Fuente: Neighbour’s Wells of Living Water

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Act 9:10. Any disciple has the right to tell the story of Jesus and baptize the believer& We have seen that the Lord never told any man directly what be must do to be saved (chapter 8:26), hence this disciple was to do that for Saul.

Fuente: Combined Bible Commentary

The Visit of Ananias to the Blinded Saul, 10-19.

Act 9:10. And there was a certain disciple at Damascus, named Ananias. It is certain, from the particular description of Saul in Act 9:11, One called Saul of Tarsus, that Ananias did not know him personally. There is nothing positively known of Ananias, except what we read here and in chap. Act 22:12. He seems to have been one of those upright Jews early converted to the faith of Jesus, and who, after his conversion, was ever zealous in leading a godly life according to the law, and was on that account held in high esteem by the Jewish inhabitants of Damascus. It is merely a tradition which speaks of him as one of the seventy disciples, and which, professing to relate the details of his later life, describes him as subsequently Bishop of Damascus, and eventually a martyr. The name Ananias (Hananiah) is a pure Hebrew one, and is often found in Old Testament history (see Ezr 10:28; Jer 28:1; Dan 1:6).

To him said the Lord. The Lord who here appears to Ananias is not God the Father, but Jesus Christ. In Act 9:13, Ananias refers to Thy saints; and in Act 9:14 to all calling on Thy name; and in Act 9:17, in his visit to the blinded Saul, he tells him how the Lord, even Jesus, hath sent him that he (Saul) might receive his sight.

In a vision. Whether the vision came to Ananias when he was in a dream or awake, cannot be determined. We know too little of the laws which regulate the rare communications of the higher spiritual world with us men. These words: Arise, and go into the street, etc., simply direct him to leave his home, and proceed to a certain spot where he could find Saul.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. Though Christ converted Saul himself, yet Ananias his minister must instruct him. By Christ is grace infused, but by his ministers increased; such an honour doth Christ put upon the ministers of the gospel, that he makes use of their endeavours ordinarily both for the production and augmentation of grace in the hearts of his people.

O, the necessity and usefulness of a standing ministry! It is a singular favour to have men like ourselves; and behold the honour that God puts upon the ministers, in using them as conduit pipes, for conveying the water of life to us, which he is not pleased to communicate immediately from himself!

Observe, 2. What an exact knowledge the Lord has of particular persons and particular places: he tells Ananias in what city Saul was, in Damascus; in what street he was, in the street called Straight; in whose house he was, in the house of Judas.

It is matter of consolation, yea of highest consolation to the children of God, to know and remember that God knows them, that God knows their persons, knows their purposes, knows their performances, knows their place of abode; that he knows who they are, what they do, and where they dwell.

It assures them as to their persons, that they shall be accepted; as to their performances, that they shall be rewarded; as to their habitations, that they shall be loved, blessed, and protected by him.

So dear are the holy servant of God unto him, that he loves the very streets in which they lodge, the house in which they dwell; the walls of their habitation are always before him, and he delights continually to look upon them. Let holiness to the Lord then be always written in fair and legible characters upon the walls of our houses, Zec 14:10.

Observe, 3. The course which Almighty God takes to remove all fear from Ananias’s mind, and to encourage him to go to Saul, according to the direction given him; although he had been such a bloody persecutor, he tells him, that, Behold, he prayeth.; as if he had said, “Though he has been bad, he is not now what he was, he is another man; nay, he is a new man, he is truly and thoroughly converted; and this is the undeniable evidence and testimony of it, That whereas before he persecuted, now he prayeth: “Behold, he prayeth.”

Learn thence, That spiritual breath is a good sign of spiritual birth: none of God’s children are still-born, they all come crying into the world. The duty of prayer faithfully and perseveringly performed, is a good evidence that a soul is thoroughly converted and brought home by repentance unto God; Behold, Saul prayeth!

But did he never pray till now? Yes, no doubt, many a time; when he was a strict Pharisee, he prayed after a loose and customary manner; but he never prayed so sensibly and feelingly, so spiritually and affectionately, so fervently and perseveringly before, as he did after his conversion. His prayer before was the cry of the old, now of the new creature; before, he prayed with coldness and indifferency, now, he prays with warmth and fervency, as a person in earnest for his soul’s happiness and salvation; therefore, Christ brings it in with a note of attention and observation: Now, Behold, he prayeth!

Fuente: Expository Notes with Practical Observations on the New Testament

Saul Baptized by Ananias

Luke told Theophilus that “a certain disciple,” not an apostle or preacher, saw a vision from the Lord. It must have been a shock for Ananias to hear the Lord tell him to go to Straight Street and ask for Saul of Tarsus. The Lord said Saul was praying and had seen, in a vision, a man named Ananias coming and putting his hand on him so that he might receive his sight. However, Ananias still hesitated because of all he knew about the persecution in Jerusalem and the letters Saul carried from the chief priests which gave him authority to bind any Christians he found in Damascus. The Lord informed him that Saul was specially chosen to take his name to the Gentiles, kings and the Jews. Coffman says Saul’s purpose coincides directly with the prophesy of Isa 62:2 .

Ananias called Saul “Brother,” perhaps because they were both from fleshly Israel, or in anticipation of Saul’s impending baptism which would result in his being one of God’s children in Christ. Saul’s sight was miraculously restored through the laying on of Ananias’ hands and, according to Act 2:38 , he received the gift of the Holy Spirit after he was baptized. Notice Saul was baptized immediately after receiving his sight ( Act 9:10-18 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 9:10-12. And there was a disciple named Ananias This Ananias, before his conversion to Christianity, had lived so conformably to the law, that he was much esteemed by all the Jews who dwelt at Damascus, Act 22:12. And after his conversion, his piety being still more conspicuous, he was a person of great note among the brethren also. To him Jesus appeared in a vision on the third day of Sauls fast, and ordered him to go into the house of Judas, and inquire for Saul of Tarsus; of whom he needed no longer be afraid, because he was praying, not as he had done formerly, while a Pharisee, in self-confidence and pride, but in humiliation, contrition, and deep penitence, namely, for the pardon of his sin in persecuting the saints; and because Ananias himself had been shown to him in a vision, as sent to cure his sight. He hath seen in a vision, &c. This vision which Saul had may be considered, 1st, As an immediate answer to his prayer, and the keeping up that communion with God which be had entered into by prayer. He had in prayer spread the misery of his case before God, and God presently manifests himself, and the kind intentions of his grace to him. 2d, As designed to raise his expectations, and make Ananiass coming more welcome: he would readily receive him as a messenger from God, since he was told beforehand in vision, that such a one would come to him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

10-12. While this scene of anguish was transpiring in the presence of the astonished Jews who surrounded Saul, the Lord was not unmindful of the promise he had made him. As he had sent him to Damascus to learn what to do, he provides him with a teacher. (10) “Now there was a certain disciple in Damascus, named Ananias. And the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord. (11) And the Lord said to him, Arise, and go upon the street called Straight, and inquire in the house of Judas, for one named Saul of Tarsus. For behold, he is praying, (12) and has seen in a vision a named named Ananias coming in and putting his hand upon him that he might receive his sight.” It will be observed, that, in these directions, the Lord does not tell Ananias what to tell Saul to do. This omission only proves that Ananias already knew perfectly what such a person should be told to do, and corresponds with the fact that the things in which he was to be instructed were “the things appointed for him to do.”

It is well to pause for a moment here, and inquire what progress has been made toward the conversion of Saul, and by what means the progress made has been effected. That he is now a believer, it is impossible for any man who has followed the narrative intelligibly to doubt. That he is also a penitent is equally certain. But the Holy Spirit-by whose direct agency alone, it is taught by man, a man can be brought to faith and repentance-has not yet been imparted to him, nor does he receive it till after the appearance of Ananias. Such an agency of the Spirit, then, is not necessary to faith and repentance. Moreover, as we have already observed, the only influence yet brought to bear upon him was that of the words of Jesus, proved to be of divine authority by the miraculous vision. He was convinced, then, by the same means that the eunuch and the three thousand on Pentecost had been, by the word of the Lord miraculously attested. His case differs from both of those, in that the Lord himself was his preacher, instead of an inspired man; and from that of the eunuch, in that the miraculous attestation was a physical display in his case, and the fulfillment of prophesy in the eunuch’s. The nature of the influences was the same in them all.

Saul is now a believer, and a penitent believer; but he is not yet justified. The theory, therefore, drawn from his own words in the epistle to the Romans, that a man is justified by faith only, the moment he believes, is proved false by Paul’s own experience. He says, “Being justified by faith, we have peace with God.” But he had faith for three days before he was justified, or obtained peace with God. Interpreting his words, then, by his experience, we conclude that men are justified, not by faith only, nor the moment they believe, but when they are led by faith, as he was, to do what is appointed for penitent believers to do.

There is another fact in the case worthy of notice just here. There is some such necessity for the co-operation of a fellow man, in order to one’s conversion, that, although the Lord himself has appeared to Saul, and conversed with him, he can not find peace of mind, though he weeps and groans and prays for three days and nights, until Ananias comes to him. In this particular, also his case is like that of the eunuch, whose conversion could not be effected, though an angel had been sent from heaven, and the Spirit had operated miraculously, until the man Philip took his seat in the chariot. The necessity, in his case, differs from that of the eunuch, in that he needed not the man to preach Jesus to him; for this had already been done by Jesus himself. But there was something to be done before he obtained pardon, which a man must do; and the sequel will show what that something is. In the mean time, let it be observed, that all these pretended conversions of the present day, which are completely effected while the subject is in his bed at night, or alone in the grove, or praying in some solitary place, lack this something of being scriptural conversions. No man was so converted in the days of the apostles.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Saul’s calling from the Lord 9:10-19a

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Evidently Ananias was not a refugee from Jerusalem (Act 22:12) but a resident of Damascus. He, too, received a vision of the Lord Jesus (Act 9:17) to whom he submitted willingly (cf. 1Sa 3:4; 1Sa 3:10). Jesus gave Ananias specific directions to another man’s house in Damascus where he would find Saul. Straight Street is still one of the main thoroughfares running through Damascus east and west. Saul had been preying on Christians, but now he was praying to Christ. Saul, like most Pharisees, was a man of prayer, and he continued to give prayer priority after his conversion (cf. Act 16:25; Act 20:36; Act 22:17). Luke recorded that Jesus was also a man of prayer (Luk 3:21; Luk 6:12; Luk 9:18; Luk 9:28; Luk 11:1; Luk 22:41). The Lord sovereignly prepared both Ananias and Saul with revelations of Himself so when He brought them together they would have no doubt about His personal dealings with them (cf. Philip and the Ethiopian in Act 8:26-40; Peter and Cornelius in Act 10:1-23).

"The point of all the visions and the miracle is to make clear that God is in control of and directing all these events so that Saul will undertake certain tasks God has in mind." [Note: Witherington, p. 318.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 3

THE NEW CONVERT AND HIS HUMAN TEACHER.

Act 9:10-11

SAUL of Tarsus was converted outside the city, but the work was only begun there. Christ would put honour upon the work of human ministry, and therefore He directs the stricken sinner to continue his journey and enter into Damascus, where he should be instructed in his future course of action, though Christ Himself might have told him all that was needful. It was much the same on the occasion of the so-called conversion of Cornelius, the pious centurion. The Lord made a revelation to the centurion, but it was only a revelation directing him to send for Peter, who should instruct him in the way of salvation. God instituted a human ministry that man might gain light and knowledge by the means and assistance of his brother-man, and therefore in both cases the Lord points the anxious inquirer to men like themselves, who could speak to them in Christs stead and guide them into fuller knowledge. Why could not Christ have revealed the whole story of His life, the full meaning of His doctrine, without human aid or intervention, save that He wished, even in the very case of the messenger whose call and apostleship were neither by man nor through man, to honour the human agency which He had ordained for the dissemination and establishment of the gospel? If immediate revelation and the conscious presence of God and the direct work of the Spirit could ever have absolved penitent sinners from using a human ministry and seeking direction and help from mortals like themselves, surely it was in the cases of Saul of Tarsus and Cornelius of Caesarea; and yet in both cases a very important portion of the revelation made consisted in a simple intimation where human assistance could be found.

Saul after the vision rose up from the earth and was led by the hand into Damascus. He was there three days without sight, wherein he neither did eat nor drink. This period of his life and this terrible experience is regarded by many as the time to which may be traced the weakness of eyesight and the delicate vision under which he ever afterwards suffered. The question has often been raised, What was St. Pauls thorn, or rather stake, in the flesh? Various opinions have been hazarded, but that which seems to me most likely to be true identifies the thorn or stake with severe ophthalmia.

Six substantial reasons are brought forward by Archdeacon Farrar in defence of this view.

(1) When writing to the Galatians St. Paul implies that his infirmity might well have made him an object of loathing to them; and this is specially the case with ophthalmia in the East. {see Gal 4:14}

(2) This supposition again gives a deeper meaning to the Apostles words to these same Galatians that they would at the beginning of their Christian career have plucked out their eyes to place them at his service. {Gal 4:15}

(3) The term “a stake in the flesh” is quite appropriate to the disease, which imparts to the eyes the appearance of having been wounded by a sharp splinter.

(4) Ophthalmia of that kind might have caused epilepsy.

(5) It would explain the words “See with how large letters I have written unto you with mine own hand,” as a natural reference to the difficulties the Apostle experienced in writing, and would account for his constant use of amanuenses or secretaries in writing his Epistles, as noted, for instance, in Rom 16:22 and implied in 1Co 16:21.

(6) Ophthalmia would account for St. Pauls ignorance of the person of the high priest. {Act 23:5} This question has, however, been a moot point since the days of the second century, when Irenaeus of Lyons discussed it in his great work against Heresies, book 5. chap. 3., and Tertullian suggested that St. Pauls stake in the flesh was simply an exaggerated head-ache or ear-ache.

Let us now, however, turn to the more certain facts brought before us in the words of the sacred narrative. St. Paul was led by the hand into Damascus just as afterwards, on account, doubtless, of the same bodily infirmity dating from this crisis, he “was sent forth to go as far as to the sea,” and then “was conducted as far as Athens.” {cf. Act 17:10; Act 17:14-15} From this time forth the kindly assistance of friends and companions became absolutely necessary to the Apostle if his footsteps were to be guided aright, and hence it is that he felt solitude such as he endured at Athens a very trying time because he had no sense of security whenever he ventured to walk abroad. He became, in fact, a blind man striving to thread his way through the crowded footpaths of life. The high priests commissary must then have drawn near to Damascus under very different circumstances from those which fancy pictured for him a few days before. We know not by what gate he entered the city. We only know that he made his way to the house of Judas, where he remained for three days and three nights, with his whole soul so wrapped up in the wonders revealed to him that he had no thoughts for bodily wants and no sense of their demands.

The sacred narrative has been amply vindicated so far as its topographical accuracy is concerned. Saul, as he was led by the hand, instructed his escort to go to the house of Judas, a leading man we may be sure among the Jews of Damascus. He dwelt in Straight Street, and that street remains to-day, as in St. Pauls time, a thoroughfare running in a direct line from the eastern to the western gate of the city. Like all Oriental cities which have fallen under Turkish dominion, Damascus no longer presents the stately, well-preserved, and flourishing aspect which it had in Roman times; and, in keeping with the rest of the city, Straight Street has lost a great deal of the magnificent proportions which it once possessed. Straight Street in St. Pauls day extended from the eastern to the western gate, completely intersecting the city. It then was a noble thoroughfare one hundred feet broad, divided by Corinthian colonnades into three avenues, the central one for foot passengers, the side passages for chariots and horses going in opposite directions. It was to a house in this principal street in the city, the habitation of an opulent and distinguished Jew, that the escort brought the blind emissary of the Sanhedrin, and here they left him to await the development of Gods purposes.

I. Let us now consider the persons who cluster round the new convert, and specially the agent whom Christ used in the reception of Saul into the Church, and see what Scripture or tradition tells about them. One man stands prominent; his name was Ananias, a common one enough among the Jews, as the Acts of the Apostles has already shown us, for when we have surveyed the first beginnings of sin and moral failure in the Jerusalem Church we have found that an Ananias with Sapphira his wife was connected therewith. This Ananias of Damascus deserves special attention, for his case reveals to us a good deal of primitive Church history and is connected with many ancient traditions, Let us first strive to gain all the information we can about him from the direct statements of Scripture and the necessary or legitimate deductions from the same. Ananias was a Christian Jew of Damascus. He must have held a leading position in the local Christian Assembly in that city, within five years of the Ascension, for not only did our Lord select him as His agent or medium of communication when dealing with the new convert, but Ananias was well acquainted, by information derived from many persons, with the course of conduct pursued at Jerusalem by Saul, and knew of the commission lately intrusted to him by the high priest. Ananias was probably the head or chief teacher of the local Christian or Nazarene synagogue. At the same time he was also in all probability one of the original company of Jerusalem Christians who had been scattered abroad by the first great persecution. We are told in Act 11:19 that “they that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.” Ananias was probably one of these fugitives from Jerusalem who came to Damascus, and there sought refuge from the rage of the destroyer. St. Paul himself tells us of the character which Ananias sustained at Damascus: “He was a devout man according to the law, well reported of by all the Jews that dwell there.” {Act 22:12} It is the character given of Zacharias, and Elisabeth, and of Simeon. Ananias was, like all the earliest disciples, a rigid observer of the minutest particulars of Jewish ordinances, though he and they alike rested upon Christ alone as their hope of salvation. Further than this, the Scriptures tell us nothing save that we can easily see from the words of the various narratives of the conversion that Ananias was a man of that clear faith, that deep spiritual life which enjoyed perpetual converse with the Unseen. He was not perturbed nor dismayed when Christ revealed Himself. He conversed calmly with the heavenly Visitor, raised his objections, received their solution, and then departed in humble obedience to fulfil the mission committed to him. There is a marvellous strength and power for the man of any age who lives, as Ananias did, with a clear vision of the eternal world constantly visible to the spiritual eye. Life or death, things present or things to come, the world temporal or the world spiritual, all are one to him who lives in the light of Gods countenance and walks beneath the shadow of His wing; for he feels and knows that underneath are the everlasting Arms, and he therefore discharges his tasks with an assured calmness, a quiet dignity, a heavenly strength of which the tempest-tossed and feverish children of time know nothing. Beyond these facts and these traits of character, which we can read between the lines of Holy Scripture, we are told nothing of Ananias. But tradition has not been so reticent. The ancient Church delighted to gather up every notice and every story concerning the early soldiers of the Cross, and Ananias of Damascus was not forgotten. The Martyrologies both of the Greek and Latin Churches give us long accounts of him. They tell that he was born in Damascus, and make him one of the seventy disciples, which is not at all improbable. Then they describe him at one time as bishop, at another time as a simple presbyter, of the Church at Damascus. They relate his abundant labours at Damascus and in the neighbouring cities, terminating with his martyrdom under a Roman prefect called Lucian. But these details, though they may lend colour to the picture, add nothing of spiritual significance to the information vouchsafed in Scripture.

Judas, into whose house Saul was received, is another person brought before us, upon whom a certain eternity of fame has been bestowed by his temporary connection with the Apostle. He must have been a man of position and wealth among the Jews of Damascus to receive the official representative and deputy of the high priest. It is possible that he may have been numbered among those early trophies of St. Pauls zeal which he won in the earliest days of his first love, when he “confounded the Jews, proving that Jesus is Christ.” Judas has been by some identified with that Judas who was sent with St. Paul, Silas, and Barnabas as deputies to console the Church at Antioch and restore it to peace when distracted with debates about circumcision. {Act 15:22}

And now, to conclude this portion of our subject, we may add that the traditional houses, or at least the sites of the houses, of Ananias and Judas, together with the fountain where St. Paul was baptised, were shown in Damascus till the seventeenth century, as Quaresmius, a traveller of that time, tells us that he visited the Straight Street, which is the bazaar, and saw the house of Judas, a large and commodious building, with traces of having been once a church and then a mosque; that he visited the place of baptism, which is not far off, adding withal a ground plan of the house of Ananias. Dean Stanley, however, declares that the traditional house of Judas is not in the street called Straight at all. Let us turn aside from these details, the mere fringes of the story, to the spiritual heart and core thereof.

II. The conversation between Christ and Ananias next claims our attention. Here we may note that it was the Lord Jesus Christ Himself who appeared to Ananias, and when appearing makes the most tremendous claims for Himself and allows them when made by Ananias. We are so accustomed to the words of the narrative that we do not recognise their bold assumptions and what they imply. The Lord calls Ananias, as He called Samuel of old, and then receives the same answer as Samuel gave, “Behold I am here, Lord.” Ananias speaks to Jesus Christ of the disciples, and describes them as “Thy saints, who call upon Thy name.” He knew that prayer to Jesus Christ was practised by them and constituted their special note or mark. Our Lord describes St. Paul “as a chosen vessel unto Me, to bear My name before the Gentiles and kings, and the children of Israel, for I will show him how many things he must suffer for My names sake.” While again, when Ananias came into the house of Judas, he is so completely dominated by the idea of Jesus Christ, His presence, His power, His mission, that his words are, “The Lord Jesus hath sent me that thou mayest receive thy sight, and be filled with the Holy Ghost.” In these passages we have a view of primitive Christianity and its doctrine as taught by Christ Himself, by His earliest disciples, and as viewed and recorded by the second generation of Christians, and it is all the same from whatever point it is looked at. The earliest form of Christianity was Christ and nothing else. The personality of Christ dominated every other idea. There was no explaining away the historical facts of His life, there was no watering down His supernatural actions and claims; the Lord Jesus-and His ordinary human name was used-the Lord Jesus, whom the Jews had known as the carpenters son, and had rejected as the prophet of Nazareth, and had crucified as the pretended king of Israel, He was for Ananias of Damascus the supernatural Being who now ruled the universe, and struck down the persecutor of His people, and sent His messengers and apostles that they might with Divine power heal the wounded and comfort the broken-hearted. Ananias felt no difficulty in identifying Jesus the despised, the crucified, with the Lord of glory who had appeared to him, upon whose name he called and with whom he communed. Jesus Christ was not for him a dream or a ghost, or a passing appearance, or a distinguished teacher, or a mighty prophet, whose spirit lived with the souls of the good and blessed of every age at rest in paradise. The Jesus of Ananias was no inhabitant or child of earth, no matter how pure and exalted. The Jesus of Nazareth was the Being of beings, who had a just right to call Gods people “His saints,” and to describe the great work of His messengers and ministers to be that of “bearing His name before the Gentiles,” because the Christianity of Ananias and of the earliest Church was no poor, weak, diluted system of mere natural religion regarding Jesus Christ as a Divine prophet, but as nothing more. It theorised not, indeed, about the Incarnation and the modes of the Divine existence. It was too much wrapped up in adoring the Divine manifestations to trouble itself about such questions, which came to the front when love waxed cold and men had time to analyse and debate. For Ananias and for men like him it was sufficient to know that Jesus Christ was God manifest in the flesh. For them and for the earliest Church that one fact embodied the whole of Christianity. Jesus Christ, the same when living in Galilee, suffering in Jerusalem, ascending from Olivet, reigning on the right hand of the Majesty on high, or manifesting Himself to His people, was the beginning and end of all religion.

This is a very important point to insist upon in the present age, when men have endeavoured to represent the religion of the primitive Church in quite a different light, and to teach that St. Paul was the inventor of that dogmatic system which insists upon the supreme importance and the essential deity of the Person of Jesus Christ. St. Lukes narrative in this passage seems to me quite decisive against such a theory, and shows us how Christianity struck an independent mind like that of Ananias, and how it was taught at a distant Christian Church like Damascus within five or at most seven years after the Ascension of Jesus Christ.

Then, again, we have in the vision granted to Ananias and the revelation made to him a description of Christs disciples. The description is a twofold one, coming on the one hand from Christ, and on the other from Ananias, and yet they both agree. Ananias describes the religion of Christ when he says, “Lord, I have heard from many of this man, how much evil he did to Thy saints at Jerusalem”; and then he proceeds to identify His “saints” with those that called on Christs name at Damascus. We have already noted prayer to Christ as a distinguishing feature of His people; but here we find, for the first time in the New Testament, the term “saints” applied to the ordinary followers of Christ, though in a short time it seems to have become the usual designation for the adherents of the crucified Redeemer, as we shall see by a reference to Rom 1:7, 1Co 1:2, Eph 1:1, and to numerous other passages scattered throughout the Epistles. Our Lord Himself sanctions the use of this title, and applies it Himself in a different shape in the fuller account of the divine words given us by St. Paul in his speech before King Agrippa. {Act 26:18} Christ tells St. Paul of his destined work “to turn the Gentiles from darkness to light, that they may receive an inheritance among them which are sanctified by faith that is in Me.” The followers of Christ were recognised as saints in the true. sense of the word saint-that is, as separated, dedicated, consecrated persons, who had been made to drink into one Divine Spirit, had been made partakers of a new life, had been admitted to a kingdom of light and a fellowship of love, and who, by virtue of these blessings, had been cut off from the power of Satan and the kingdom of darkness. And all this had been and ever is to be effected “by faith that is in Christ.” Christs saints or separated people are sanctified by faith in Christ. Not that the bare exercise of a faculty or feeling called faith will exercise a sanctifying influence upon human nature, -this would be simply to make man his own sanctifier, and to usurp for his own poor weak wretched self the Work and power which belong to the Holy Ghost alone, -but when Christ is realised as including all the parts of Gods final revelation, when no partial or limited view is taken of Christs work as if it were limited to the Incarnation alone, or the Atonement alone, or the Resurrection alone, but when the diverse and various parts and laws of His revelation are recognised as divinely taught, and therefore as tremendously important for the souls health. When the Holy Ghost and His mission, and good works and their absolute necessity, and Christs sacraments and His other appointed means of grace are duly honoured and reverently received, then indeed, and then alone, faith is truly exercised in Christ, and men are not merely separated by an external consecration, such as the Jews received at circumcision, and which qualified even that hard-hearted and stubborn people to be called a nation of saints; but when Christ is thus truly and fully received by faith into the hearts and affections of His people, they walk worthy of the high vocation called upon them. Many a mistaken exposition has been offered of St. Pauls Epistles, and many an effort has been made to explain away the plainest statements, because men will apply a false meaning to the word saints which Ananias here uses. If we first determine that the word saint could only have been applied to a truly converted man, clothed in the robe of Christs imputed righteousness, elected from eternity to everlasting salvation, and who could never finally fall away, and then find the term so defined applied, for instance, to the Corinthian Church as a whole, we shall come to some strange results. If truly converted men, true saints of Christ, could be guilty of sins such as were not named amongst the heathen, or could be drunk at the Lords Table, or could cherish all that long and dreary catalogue of spiritual! crimes enumerated in the Corinthian Epistles, then indeed the words true conversion have completely changed their meaning, and Christianity, instead of being the principle and fountain of a regenerate life, becomes a cloak under which all kinds of maliciousness and evil-doing may have free course and be glorified.

Our Lord protests beforehand unto St. Paul against such a perversion of the gospel of free grace with which His great Apostle had all his life to struggle. Antinomianism is as old as St. Pauls doctrine-so very much misunderstand-of justification. Our Lord raises His voice against it in His earliest commission to St. Paul when He sends him to the Gentiles “to turn them from darkness to moral and spiritual light,” and “from the power of Satan unto God.” And the New Testament often enough tells us what is meant by “the power of Satan.” It was not any mere system of false beliefs alone, but it was a wicked and impure practice; and St. Pauls work was to turn the Gentiles from a wicked faith, combined with a still more wicked practice, to a life sanctified and purified and renewed after the image of a living Christ.

III. Finally, we notice in this conversation, and that only very briefly, the title given by our Lord to St. Paul, which became the favourite designation of the Apostle of the Gentiles, especially among the Western doctors of the ancient Church. “Go thy way,” says Christ to Ananias, “for he is a chosen vessel unto Me,” or, as the Revisers put it in the margin, translating still more literally from the original. “for he is a vessel of election.” “Vas Electionis” is the usual title for St. Paul in St. Jeromes letters, as also in St. Chrysostoms homilies, and it expresses a side of his character which is prominent throughout his writings. Sauls early life was so alienated from Christ, his career had been so completely hostile to the gospel, his conversion had been so entirely Gods work and Gods work alone, that he ever felt and ever insisted more than the other New Testament writers on Gods electing love. If we compare the writings of St. John with those of St. Paul, we shall see how naturally and completely they reflect in their tone the history of their lives. St. Johns life was one long continuous steady growth in Divine knowledge. There were no great gaps or breaks in that life, and so we find that his writings do not ignore Gods electing love and preventing grace as the source of everything good in man. “We love Him because He first loved us” are words which show that St. Johns gospel was at bottom the same as St. Pauls. But St. Johns favourite topic is the Incarnation and its importance, and its results in purity of heart and in a sweet consciousness of the Divine Spirit. St. Pauls life, on the other hand, was no continuous upgrowth from youths earliest day to lifes latest eventide. There was a great gap, a tremendous yawning chasm separating the one portion from the other, and Paul never could forget that it was Gods choice alone which turned the persecuting Rabbi into the Christian Apostle. His Epistles to the Romans, Ephesians, and Galatians amply testify to the effects of this doctrine upon his whole soul, and show that the expositors of the early Church displayed a true instinct and gauged his character aright when they designated him by this title, “Vas Electionis.” And yet the Apostle proved his Divine inspiration, for he held and taught this truth in no one-sided manner. He combined the doctrine of electing love with that of intense human free will and awful personal responsibility. He made no effort intellectually to reconcile the two opposite sides of truth, but, wiser than many who followed him, he accepted both, and found in them both matter for practical guidance. Gods eternal and electing love made him humble; mans free will and responsibility made him awfully in earnest. Two passages, drawn from different Epistles, sufficiently explain St. Pauls view. Gal 1:15-16 -“When it was the good pleasure of God, who separated me, even from my mothers womb, and called me through His grace, to reveal His Son in me”-are words which show how entirely St. Paul viewed himself as a “Vas Electionis.” 1Co 9:27 -“I buffet my body, and bring it into bondage, lest by any means, after that I have preached to others, I myself should be rejected”-are words showing how real and profound was his fear of final defeat and ruin, how convinced he was that no display of Divine grace or love assured him of his own final perseverance. It is well that people should notice this difference between the tone and spiritual experience of a Paul and of a John. At times sincere Christians have been troubled because their spiritual experience and feelings have been very different from St. Pauls. They have limited to a large extent their own reading of Scripture to his writings, and have not noticed the clear distinction which Scripture makes between the tone and ideas of St. Paul and St. Peter, St. James and St. John; and why? Just to meet this very tendency, and to show us that spiritual experiences, feelings, temptations, must vary with the varying circumstances of each individual. No saintly life can be taken as a universal model or standard; and, above all, the conversion of a persecutor and blasphemer like St. Paul is not to be taken as the normal type of Gods dealings with men, who grow up, like St. John or like Timothy, in the paths of Divine love from their earliest childhood.

There is one common feature, however, which can be traced in all religious lives, where sternly and even violently ordered like Sauls, or gently guided like St. Johns. They all agree in presenting one feature when the fresh breath of the Spirit blows upon them and the deeper sense of lifes importance first dawns upon the vision, and that is, they are all marked by prayer. Of every sincere seeker the Divine watcher, ever on the outlook for the signs of spiritual life, repeats “Behold, he prayeth.” Saul, we may be sure, had never forgotten his duty in the matter of the prescribed round of Jewish devotions; but now for the first time he rose above the level of mere mechanical saying of prayer to spiritual communion with God in Christ; now for the first time he prayed a Christian prayer, through Christ and to Christ; now for the first time perhaps he learned one secret of the spiritual life, which is this, that prayer, is something, wider and nobler than mere asking. Prayer Is communion of the spirit with God reconciled in Christ Jesus. That communion is often deepest and most comforting when enjoyed in simple silence. Saul, the converted persecutor, could know but little yet of what to ask from Christ. But in the revelations made in those hours of darkness and penitence and silence, there were vouchsafed to him renewed proofs of the truths already gained, and of the awful trials which those truths, realised and acted out, would demand from him. “I will show him what things he must suffer for My sake.”

Fuente: Expositors Bible Commentary