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Exegetical and Hermeneutical Commentary of Acts 9:11

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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,

11. into the street which is called Straight ] A long straight street still runs through Damascus, and is probably (so persistent is every feature of Oriental life) the same in which Ananias found Saul in the house of Judas.

Fuente: The Cambridge Bible for Schools and Colleges

Into the street which is called Straight – This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, until Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2Co 12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of what, they suppose, the same fountain produced for the baptism of Paul (Robinson, Calmet).

Of Tarsus – This city was the capital of Cilicia, a province of Asia Minor. It was situated on the hanks of the Cydnus River. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was born in Tarsus, a citizen of no mean city, Act 21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. See notes on Act 16:37; Act 21:39; Act 22:28. It still exists as Tersous, with a population of about 20,000, but is described as filthy and ruinous.

Behold, he prayeth – This gives us a full indication of the manner in which Saul passed the three days mentioned in Act 9:9. It is plain, from what follows, that Ananias regarded Saul as an enemy to Christianity, and that he would have been apprehensive of danger if he were with him, Act 9:13-14. This remark, Behold, he prayeth, is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before, he was a persecutor; now, his change is indicated by his giving himself to prayer. That Saul did not pray before is not implied by this; for he fully accorded with the customs of the Jews, Phi 3:4-6. But his prayers were not the prayers of a saint. They were the prayers of a Pharisee (compare Luk 18:10, etc.), now they were the prayers of a broken-hearted sinner; then he prayed depending on his own righteousness, now depending on the mercy of God in the Messiah. We may learn here:

(1) That one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation – a man of prayer.

(2) It is always the attendant of true conviction for sin that we pray. The convicted Sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before, he was too proud to pray; now, he is willing to humble himself and to ask for mercy.

(3) It is a sufficient indication of the character of any man to say, Behold, he prays. It at once tells us, better than volumes would without this, what is his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at the same time the indication of his state with God, and the pledge that he will do his duty to people. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him; and are willing to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprised of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former prejudices, and to seek him, and to acknowledge him as a brother.

Fuente: Albert Barnes’ Notes on the Bible

Act 9:11

And the Lord said unto him, Arise, and go into the street which is called Straight.

Straight street

Is distinguished–

I. As the temporary abode of a remarkable stranger. One Saul of Tarsus.

1. Remarkable for intellectual ability.

2. For prodigious force of character.

3. For undivided concentration of purpose.

4. For conscientious religious conviction.

5. For tragic success in persecution.

6. For startling change of career.

II. As a locality visited by a Divine messenger. And the Lord said unto him, Arise, and go, etc. That Heaven–

1. Is intimately acquainted with the homes of the good.

2. Sometimes utilises the homes of the good for its own purpose.

3. Invariably immortalises such occasions by the Divine presence.

III. As the scene of the greatest conversion. Behold, he prayeth. The conversion was–

1. Unexpected in its occurrence.

2. Miraculous in its agency.

3. Bitter in its experience.

4. Prolonged in its process.

5. Unique in its purpose.

6. Worldwide in its results. This one conversion was a universal revival. (B. D. Johns.)

The dwellers in the street called Straight

I am afraid that if Ananias had been sent to that street to inquire for some of us he would not have found us living there. This street is a very interesting one, because–

1. The people who live in it are honest, and would not do a dishonourable thing for all that you could give them. Thus there are many people who do not think it worth their while to live in that street; still less do they think that anyone can succeed in business there, as they will have to compete with people who live in other streets, and who will do very unworthy things for the sake of gain. Thus they think they are bound to do some crooked things or they will be driven out of house and home by competition. And so there are many people who refuse to live in the street called Straight, because it has no Lying Corner or Cheating Alley. But we must remember that the only sense in which we can be rich is not having a lot of money to our credit in the bank. The richest man after all is the man who has got a good name, which cannot be bought for money; so that if a man loses occasionally in pounds, shillings, and pence by living in the street called Straight, he gains in having a nobler spirit, a finer character, and a more beautiful life.

2. The people who live in the street called Straight are truthful. They will not tell a lie on any account, even if it gets them out of a difficulty. Now, I wonder how many of you children live in this street?

3. Those who live in the street called Straight are self-denying. They will gladly do a kindness, if by so doing they can help their neighbour. Ah, there is wonderful neighbourliness in this street.

4. Those who live in this street keep everything very clean. They sometimes may be mistaken, but they are very pure in their motives. (D. Davies.)

Enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth.—

Behold he prayeth

These words are the hallmark of genuine conversion. Behold, he prayeth is a surer witness of a mans conversion than, Behold, he singeth, or, readeth the Scripture, or, preacheth. These things may be admirably done by men who are not regenerate; but if a man really prays, we may know that he has passed from death unto life. Prayer is the autograph of the Holy Ghost upon the renewed heart. Hence the Lord gave to Ananias his sure indication that Saul of Tarsus was a converted man, by saying to him, Behold, he prayeth. In Sauls case, this indication was very specially remarkable: Behold, he prayeth had a peculiar meaning in relation to this converted Pharisee. I shall have to show you this at length. It was thought a great wonder that King Saul, of the Old Testament, prophesied. So unexpected and singular was the event that it became a proverb: Is Saul also among the prophets? But it was an equal marvel when this more modern Saul was seen to pray. Is Saul of Tarsus among those who pray to Jesus for mercy? The Lord from heaven Himself mentions it as a prodigy, he points to it as a thing to be beheld and wondered at, for He says to His servant Ananias, Behold, he prayeth. This expression concerning Saul of Tarsus is remarkable, for–

I. It implies that he had never prayed before. This is very striking, for Saul was a Pharisee, and therefore a man who habitually repeated prayers; but He who searcheth the hearts, and knew what prayer is, here declares that now at length he begins to pray. What his friends would have put down as a great mass of prayer, the Lord makes nothing of. I want to push this fact home upon those who in a formal manner have always prayed and yet have never spiritually prayed.

1. Real prayer must be spiritual; and Sauls prayers had not been such before. Words are but the body of devotion: the confession of sin, the longing for mercy, these are the spirit of prayer. A man may have repeated the choicest words, and yet not have prayed at all. A man may utter no word whatever, and he may be praying most effectually, as Moses and Hannah. Anyhow, that prayer which is not spiritual is not prayer; for God is a Spirit: and they that worship Him must worship Him in spirit and in truth. If the spirit does not commune with God, there may have been music and oratory, but there has been no prayer.

2. Saul had never offered prayer of the kind which the Lord can accept. He knew the letter of the truth according to the ceremonial law; but he did not know the spirit of it as it is embodied in Jesus. He had been going about to establish his own righteousness, but he had not submitted himself to the righteousness of Christ; and therefore in his prayer he had not been traversing the road which led to the heart of God. If you employ a servant to do a work, and he persists in doing another thing, however industriously he works, he will receive nothing at your hands. So if you pray in a way which God has never ordained, you will not receive anything of the Lord.

3. Saul had never made mention of the name of Jesus. There is none other name under heaven given among men whereby we must be saved; there is none other name by which we can hopefully approach the mercy seat. Saul had rejected that name, and had come in his own.

4. Real prayer cannot come from men whose characters are contrary to the mind of God. Their lives have effectually pleaded against their lips. Saul of Tarsus was opposed to the Son of God; how could he be in favour with God Himself? If we set ourselves in opposition to His gospel, while we pretend to be knocking at heavens gate we are turning the key against ourselves. Saul had been a persecutor, and how can a persecutor pray? If you have the spirit of hate in you, it nullifies your devotions; for prayer ought to be the flower and crown of love. Friend, if you are living an ungodly life, I do not care how regularly you bend your knee in seeming devotion, there is nothing in it.

5. Saul with all his prayers had never truly prayed, because humility was absent from his devotions. His prayer was the expression of thankfulness that Saul of Tarsus was a Hebrew of the Hebrews, as touching the law blameless. In the courts above, where outward appearances are nothing, and God looketh at the heart, his pious harangues were not reckoned to be prayers at all.

II. It is implied that it was a remarkable thing for such a person now to pray. Behold, he prayeth! It is a very difficult and marvellous thing for a man truly to pray who has been all his lifetime praying in a false way. It is a miracle of grace to bring a proud Pharisee to plead for mercy like a penitent publican. It is not half so wonderful that an irreligious man should begin to pray as that a vainglorious professor should begin to pray; because–

1. He has been a formalist for so long, and so rooted in the habit of formal devotion, and so contented with it. It is easier to attend a thousand masses, or to go to church every day in the week, than to offer one true prayer.

2. Of self-righteousness. In Christs day, the publicans and harlots entered the kingdom before the Pharisees. It is a great thing to conquer sinful self, but it is a greater thing to overcome righteous self. The man who is downright bad and feels it, asks for mercy; but these people are bad at heart, and do not feel it: therefore they will not seek the Lord.

3. Of prejudice. He has made up his mind that he will not see the light of God, because he believes in his own light.

4. Even religious fervour may become a hindrance when that ardour is for a false faith. The earnest formalist is cased in steel, and the arrows of the gospel glance from him.

III. It is Divinely declared that he did pray. One would have liked to have heard him. See him now! This fine, good man! How humble he is!

1. His prayers began with a full and grievous confession of sin. He offered neither excuse nor extenuation, except I did it ignorantly, in unbelief.

2. Now you will find him acknowledging his great need–a new heart and a right spirit.

3. I think I can see mingled with that prayer the lowliest adoration. How he would worship Jesus of Nazareth as his God now that he was conquered by Him!

4. Consider what pleas he had. Pleading is the truest and strongest part of prayer. Assuredly he urged the promises, Let the wicked forsake his way, etc., Come, now, and let us reason together, etc. Deliver me from blood guiltiness, O God. How the fifty-third of Isaiah must have flashed in on his mind!

5. And all this must have been steeped in a wonderful fervour. Before, you might have said to yourself, He is saying his prayers, but this time it was as when a man wrestleth for his life.

IV. It is evident that the Lord accepted my prayer. I know it from the text, because–

1. God bore witness that he did pray.

2. He was about to answer the prayer. He had Ananias in readiness to go and comfort the poor blinded penitent. God is about to answer your prayer if you have cried to Him. Perhaps the man is present who will speak to you.

3. He called attention to it by a Behold. We have heard of many marvels concerning which men cry, Behold; but that which strikes God most is a sinner praying. God does not say, Behold Herod on his throne, or Behold Caesar in his palace. Conclusion: I am afraid there are many of whom it would have to be said, Behold, he never prays! What a sight–a man created by his Maker, and daily fed by His bounty, who never worships Him! And yet when he does pray, God makes a wonder of it. It is his first prayer this morning. He has reached home and is kneeling by the side of that bed on which he has slept so often without prayer, and he cries, O God, I do not know what to say, but be merciful to me a stoner, and forgive my sins. I hear the rustling wings of angels as they gather around the sacred spot. Anon they fly upward, crying, Behold he prayeth. Years pass on, young man, and you come to middle life and are exposed to sharp temptation. Good spirits watch you. You remember that day when you first prayed; and you go upstairs, and say, Lord, many days have passed since, and I have not ceased to cry; but now I am in special trouble. I beseech Thee, deliver me! And angels sing and the devils mutter, Behold, he prayeth. The young man has grown old, and has gone up to the same room for the last time. Behold, he prayeth. Prayer, which has long been his vital breath and native air, is now His watchword at the gates of death, etc. The shining ones gladly meet the soul that is on Jordans bank when they hear the voice, Behold, he prayeth. (C. H. Spurgeon.)

Saul praying

Notice–

I. The person who speaks–The Lord.

1. He whom Peter preached.

2. He whom Stephen saw.

3. He whom Saul heard.

4. He whom Ananias served.

II. The person spoken of–Saul.

1. A native of Tarsus.

2. A persecutor of the Church.

3. A sinner arrested.

4. A penitent converted.

III. The act described–Prayeth.

1. It was becoming.

2. It was necessary.

3. It was beneficial.

4. It was exemplary.

IV. The attention demanded–Behold.

1. What grace has done.

2. What grace can do.

3. What grace must do.

4. What grace leads to. (A. Macfarlane.)

Prayer the evidence of Pauls conversion

I. The circumstances which led Paul to pray. His understanding was convinced, his will was subdued, his heart was converted, and his soul was saved.

II. The character of Pauls prayers. What was there in them which rendered them acceptable?

1. The prayers of a sinner thus humbled, we may feel assured, were offered up in humility. From the proud and self-sufficient Pharisee he is transformed into the humble and self-denying penitent, striking on his breast and saying, God be merciful to me a sinner.

2. And not only were his prayers offered up in humility, but we cannot doubt of their earnestness also. Convinced of sin, and deeply anxious for the salvation of his soul, he utters strong cries in the hope that they may enter into the ears of the Lord of Hosts, and meet with an answer of pardon and peace.

3. We may naturally conclude that Paul also prayed in faith, after the recent wonderful revelation made to him. Our Lord Himself, indeed, acknowledged and accepted his prayer, when He said, Behold, he prayeth! Then did that new light break in upon his soul, which shone more and more unto the perfect day, and which so wonderfully displayed itself in his arduous work of the ministry.

III. The light in which God regarded the prayers of Paul, and in which He regards the prayers of all who offer them up in the same spirit that he did. God regarded them as a mark of his real conversion, and as such approved of and accepted them. (J. L. F. Russell, M. A.)

Saul of Tarsus praying

We live in a world of changes. Seedtime and harvest, summer and winter, etc. Human affairs are as variable as the seasons. But no changes are so important and interesting as those of a moral nature. It is painful to see a fellow creature proceeding from evil to evil; but how pleasing is it to see a sinner plucked as a brand from the burning! To one of these remarkable changes we are referred in the text, from which we are led to remark–

I. That the Lord knows where we are and how we are engaged. What was this house of Judas? An inn? If so, it was a sad situation for a man in spiritual distress; and never did an inn before or since accommodate such a passenger. Perhaps it was a private dwelling belonging to one of his acquaintances. If so, what would be the emotions of the family as he entered! But however this may be, the Lord knew–the street–the very house in which he was; and what he was doing there. It would be easy to multiply similar instances, e.g., that of Cornelius and Peter, Nathanael, Zacchaeus. He knew how to guide Cornelius in sending to Joppa for Peter. The eyes of the Lord are in every place, beholding the evil and the good. Let sinners think of it; and never dream of secresy in their guilt. Let hearers think of it; and remember that God is privy to all the workings of their minds while in His worship. Let the righteous believe this; and remember that though they are poor and needy, yet the Lord thinketh upon them. And, oh! thou dejected penitent, think of this and be comforted. To this man will I look, etc.

II. However the Lord may try them, He will not suffer praying souls to call upon Him in vain. Saul was deprived of sight; and thus all his gloomy thoughts were turned inward upon himself, and the anguish of his mind was such, that he probably could eat nothing. All that he had heard was this, It shall be told thee what thou must do: but this was general, and capable of various explanations. But says the Church, Come, and let us return to the Lord in the third day He will raise us up, and we shall live in His sight. And here this was literally accomplished. I never said to the seed of Jacob, Seek ye Me, in vain. Joseph was a type of the Redeemer. His behaviour to his brethren was for a time apparently very unkind. But the trial was necessary: and at length giving way to the compassion which his prudence had restrained before, he said, I am Joseph your brother, whom ye sold into Egypt–but be not grieved. Thus Christ leaves Saul three days without comfort; but it was in order to lay deep the foundation of a superstructure that was to rise so high. And all the time Saul was praying, He was hearing; and longing to succour and relieve Him. What is the use you ought to make of this? To persevere. Gods delays are not denials. He has reasons for what we deem severity, founded in a regard to our welfare. You cannot be in a worse condition than David was: but hear him. I waited patiently for the Lord, etc. Say not, therefore, My hope is perished from the Lord–why should I wait for Him any longer? If you draw back, you are sure of destruction; but if you go forward, you are certain of success. Ask, and it shall be given you, etc. Perhaps some messenger of mercy is now on his way.

III. Though the Lord can accomplish His work without human instrumentality, He is pleased to make use of it. The voice from heaven could have told Saul at once what he must do–but a messenger shall be employed. He could have sent an angel–but he shall learn it from the lips of a man of like passions with himself. His terror would not make him afraid. With him he could hold free intercourse and familiar conversation. He could speak to him from his own experience; and therefore sympathise with him. It would be also useful to Ananias as well as to Saul. By doing good to others we benefit ourselves. It certainly was designed to prevent our undervaluing means, under a notion of depending on Divine agency. Here let us however beware of two extremes. Let us not, on the one hand, overlook instruments in relying on God; nor, on the other, overlook God in using instruments. It is not the sun that warms us, but He by the sun: it is not food that sustains us, but He by food. Who then is Paul, and who is Apollos, etc.

IV. Things done in our own apprehension, and in the opinion of others, are frequently nothing in the judgment of God. Behold, he prayeth! And what was there strange or new in this? Was he not of the straitest sect of the Pharisees? And were they not more distinguished by their prayers than by anything else? Yes. Yet Saul had never prayed till now. See the difference drawn by an unerring Judge in the parable of the Pharisee and the publican.

V. Prayer is a good evidence of conversion. Go, Ananias; he is ready to receive you. Go, and be not afraid of him–the man is changed–he is become a new creature–for, behold, he prayeth. The spirit of grace is always a spirit of supplications. Be it remembered, however, that this mark is better applied exclusively than inclusively. A man may pray, and not be in a state of salvation; but he that does not pray, cannot be in a state of salvation. No man can be a partaker of Divine grace that lives without prayer. What then is the condition of many! (W. Jay.)

Pauls first prayer

Here was–

I. An announcement. Behold, he prayeth. It was the announcement of a fact which was–

1. Noticed in heaven. Saul had been led to cry for mercy, and the moment he began to pray God began to hear. See what attention God paid to Saul. He knew the street where he lived, the house where he resided; his name; the place where he came from, and that he had prayed. God may not regard battles, nor care for the pomp and pageantry of kings; but wherever there is a heart big with sorrow, the ear of Jehovah is wide open. Poor sinner, thy prayers are heard. Where was it–in a barn? At thy bedside, or in this hall? There is one thing which outstrips the telegraph. Before they call I will answer, and while they are speaking I will hear.

2. Joyous to heaven.

(1) Our Saviour regarded it with joy. The Shepherd rejoices more over that lost sheep than over ninety and nine that went not astray.

(2) Angels rejoiced too. Why, when one of Gods elect runs into sin, angels gaze with sorrow. Presently the man is brought under the sound of the gospel. The angels say, Behold, he begins to hear. At last he cries from his inmost soul, God have mercy upon me! The angels say, Behold, he prayeth. Then they set heavens bells ringing; there is joy among the angels of God over one sinner that repenteth.

(3) There are others that rejoice, besides the angels, our friends who have gone before us, and our ministers most of all.

3. Most astonishing to men. Ananias lifted up both his hands in amazement. Sometimes I look upon such-and-such individuals and say, Well, they are very hopeful; I trust there is a work going on. Soon, perhaps, I miss them altogether; but instead thereof my good Master sends me one of whom I had no hope–an outcast. Then I am astonished, I should have thought of anybody rather than you. There was an old sailor, one of the worst men in the village. He came into the chapel, however, when one was preaching from Jesus weeping over Jerusalem. And the poor man thought, What! did Christ ever weep over such a wretch as I am? He came to the minister, and said, Sir, sixty years have I been sailing under the colours of the devil; it is time I should have a new owner; I want to scuttle the old ship; then I shall have a new one, and I shall sail under the colours of Immanuel. Ever since that moment that man has been a praying character. Yet he was the very last man you would have thought of. Somehow God does choose the last men. God is more wise than the chemist; He not only refines gold, but He transmutes base metals into precious jewels. The conversion of Saul was a strange thing; but was it not stranger that you and I should have been Christians?

4. A novelty to Saul himself. All he had ever done before went for nothing. I have heard of an old gentleman who was taught, when a child, to pray, Pray God bless my father and mother, and he kept on praying the same thing for seventy years, when his parents were both dead. After that it pleased God to touch his heart, and he was led to see that, notwithstanding that he had often said his prayers, he had never prayed. So it was with Saul. Now comes a true petition, and it is said, Behold, he prayeth. There is a man trying to obtain a hearing from His Maker. He speaks Latin; but God pays no attention. Then the man tries a different style; procures a book, and prays the best old prayer that could ever be put together; but the Most High disregards his empty formalities. At last the poor creature throws the book away, and says, O Lord, hear, for Christs sake. One hearty prayer is better than ten thousand forms.

II. An argument. For, behold, he prayeth.

1. For Ananias safety. Ananias was afraid to go to Saul; he thought it was very much like stepping into a lions den. God says, Behold, he prayeth. Well, says Ananias, that is enough. You may always trust a praying man. A master likes to have a praying servant, if he does not regard religion himself. He who communes with God in secret, may be trusted in public. Two gentlemen were travelling together in Switzerland. Presently they came into the forests; and you know the gloomy tales the people tell about the inns there. One of them, an infidel, said to the other, a Christian, I dont like stopping here, it is dangerous. But they went into the house, and presently the landlord said, Gentlemen, I always read and pray with my family before going to bed; will you allow me to do so tonight? Yes, they said, with the greatest pleasure. When they went upstairs, the infidel said, I am not at all afraid now. Why? said the Christian. Because our host has prayed. Oh! said the other, then it seems, after all, that you think something of religion; because a man prays you can go to sleep in his house.

2. For Pauls sincerity. Secret prayer is one of the best tests of sincere religion. If Jesus had said, Behold, he preacheth, Ananias would have said, that he may do, and yet be a deceiver. If He had said, he has gone to a meeting of the church, Ananias would have said, He may enter there as a wolf in sheeps clothing. But when He said, Behold, he prayeth, that was argument enough. A young person comes and tells me about what he has felt and what he has been doing. At last I say, kneel down and pray. Then I am a little more satisfied, and I say, I did not mind all your talk, I wanted your prayers. But if I could see him pray alone then I should feel sure.

3. Of Sauls election, for you read directly afterwards, Behold, he is a chosen vessel. Some say, How can I discover whether I am Gods elect? Do you pray? If so, never be afraid of non-election.

III. An application.

1. To the children of God. The best mark of our being sons of God is to be found in our devotion, and as a natural consequence the more we are found in prayer the brighter will our evidences be. Perhaps you have lost your evidence, and I will tell you where, in your closet. Prayer is the ship which bringeth home the richest freight–the soil which yields the most abundant harvest.

2. To the ungodly. A prayerless soul is a Christless soul. I beseech you, as you love yourselves, contemplate what will become of you if you should at last die without prayer. (C. H. Spurgeon.)

Prayer in not being able to pray

I went home from my church one Sabbath evening, and a few days after a man and his wife who had not been accustomed to pray met me, and said, We had a wonderful time at our house last Sabbath night. I said, What was it? We went home from church, and though we had never had prayer in our house, yet I called my family together, and after I had read a verse or two (I am a pretty good reader) I could read no further. My voice broke, and then I stopped, and we knelt down and I began my prayer, and I said, O God, but the thought that we had never had prayer in our house so overwhelmed me that I could get on no further with my prayer; and then my wife, who is a Christian woman, began to pray, but the thought that Christ had at last come to our house had so overwhelmed her too, that she only advanced with one or two sentences, and we could not pray, and there we lay on the floor, and cried and cried, but we could not pray. Oh, I said to him, my brother you did pray. You dont know what prayer is. Prayer is the sigh of the heart, for before even your first tear touched the earth, God, I think, despatched an angel from the throne, and he thrust his wing under the falling tear and caught it, and sped with it backward towards the throne of grace; and as that tear glittered in the light of the celestial throne, all heaven broke forth into full chant, crying, Behold, he prayeth. (T. De Witt Talmage.)

Unlikely men praying

In a well-known seminary in New England, a notice was placed on the outside of the door of a room occupied by a student. No admittance was the legend inscribed in bold letters on the notice. The occupant of the room was not the kind of a man who would be likely to be so busy with his studies as to dread interruption, and he was, besides, a young man fond of society. His motive for affixing the notice was a mystery to most of the students. A few, however, understood it. A revival of religion was in progress in the seminary, and some young men interested in it had agreed together to visit every non-Christian member of the institution and plead for Christ personally with the individual soul. This young man had heard of the arrangement, and put up the notice to warn off his expected visitors. The little band of praying students resolved to test the virtue of prayer in opening the bolted door. Fervently they committed the case to God, entreating Him not only to unbar the door, but also and especially to unlock and take possession of the stubborn heart within the door. And never can they forget the thrill of wonder and joy which they felt when the message, Behold, he prayeth! was announced to them. While they were appealing to God one of their number knocked at the bolted door, and to his great surprise, as he listened for a response, heard the most earnest cries and sobs within. The Holy Spirit had evidently gained admittance not only into the room, but into the far more strongly bolted heart, and the bitter enemy of the revival was pleading for mercy. In a short time the door was opened, the Notice was removed, the praying student was welcomed; and the result was, that in a day or two the enemy joined the ranks of the friends of Christ.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 11. Arise, and go into the street which is called Straight] How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus.

Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Caesar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this account that St. Paul claimed the rights of a Roman citizen; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service.

Behold, he prayeth] He is earnestly seeking to know my will, and to find the salvation of his soul; therefore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that “though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now.” This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was praying now for instruction, and his prayers were speedily answered.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Inquire in the house of Judas for one called Saul: God telleth our wanderings, and knoweth our abode, and mindeth his, especially in their sorrows, which was Sauls case.

For, behold, he prayeth; he spent those three days, spoken of Act 9:9, in acts of great humiliation, in which he would also not taste any food; this is revealed to Ananias, that he might not fear to go unto him. A great change! Is Saul also amongst them that pray? A greater wonder than that the other Saul was formerly amongst the prophets.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. go into the street . . . calledStraightThere is still a street of this name in Damascus,about half a mile in length, running from east to west through thecity [MAUNDRELL].

and inquire in the house ofJudas for one called Saul of TarsusThere is something touchingin the minuteness of these directions. Tarsus was the capital of theprovince of Cilicia, lying along the northeast coast of theMediterranean. It was situated on the river Cydnus, was a “largeand populous city” (says XENOPHON,and see Ac 21:39), and underthe Romans had the privilege of self-government.

behold, he prayeth“breathingout” no longer “threatenings and slaughter,” butstruggling desires after light and life in the Persecuted One.Beautiful note of encouragement as to the frame in which Ananiaswould find the persecutor.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the Lord said unto him, arise,…. Quickly, directly, immediately, from off thy bed; the case required haste and dispatch:

and go into the street which is called Straight; a street in the city of Damascus so called; the streets of cities were called by different names, to distinguish them as ours now are. So in Jerusalem there was the street of the house of God, which led to the temple, Ezr 10:9 and the upper street, in which idolatrous Gentiles, and such as were fullers by trade, dwelt i; and the street of the butchers; and the street of the wool staplers k: and this street in Damascus might be called “Straight”; because it might be a long straight street, without any windings and turnings, which might go through the city. Whether or no this was one of the streets which Benhadad allowed Ahab to make in Damascus, 1Ki 20:34 cannot be said;

and inquire in the house of Judas; which was in that street: who this Judas was is not certain, that he was a Jew appears by his name, but whether a believing, or an unbelieving Jew, is not known; however, he was Saul’s host, and if this was the house he was recommended to from Jerusalem, or designed to go to when he set out from thence, it is very probable he was an unbeliever; but if it was an house he pitched on after his conversion, it is likely this Judas was a believer, and whether the same with Judas surnamed Barsabas may be considered, who is mentioned in Ac 15:22 however, at this man’s house Ananias was to inquire

for one called Saul of Tarsus; or Saul “by name the Tarsian”. So it is said l of Bigthan and Teresh, Es 6:2 that they were

, “two Tarsians”, perhaps citizens of Tarsus, as Saul was. Tarsus was a city in Cilicia, and which Solinus m calls the mother of cities, and is the same with the Tarshish of the Old Testament; here Saul was born, and of it he was a citizen; Ac 21:39 and therefore is here called Saul of Tarsus, or Saul the Tarsian:

for behold he prayeth: so as he had never prayed before; now he prayed with the Spirit, and with the understanding, from a feeling sense of his wants, for spiritual blessings, such as he had no knowledge of, nor desire after before. God has no stillborn children; as soon as any are quickened by his grace, they cry unto him; prayer is the breath of a regenerate man, and shows him to be alive. He who before was breathing out threatenings and slaughter against the disciples of Christ, now breathes after communion with Christ and them. This is said, no doubt, to encourage Ananias to go to him. The Syriac and Arabic versions place this clause at the beginning of the next verse, “for behold, whilst he prayed he saw”, &c. the Ethiopic version has it not.

i Misn. Shekalim, c. 8. sect. 1. Maimon. & Bartenora in ib. k Misn. Eruvim, c. 10. sect. 9. l T. Bab. Megilla, fol. 7. 1. & 13. 2. & Targum in Esther ii. 21. m Polyhistor, c. 51.

Fuente: John Gill’s Exposition of the Entire Bible

To the street ( ). See on Lu 14:21. A run way (from , to run) between the houses. So were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad.

Straight (). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs “in a direct line from the eastern to the western gate of the city” (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

Fuente: Robertson’s Word Pictures in the New Testament

Street [] . See on Luk 14:21. A narrow street or lane.

Straight. So called from its running in a direct line from the eastern to the western gate of the city.

Fuente: Vincent’s Word Studies in the New Testament

1) “And the Lord said unto him,” (he de kurios pros auton) “Then the Lord directed him,” instructed him in the way he should go, as he had directed Philip. Act 9:26; Act 9:29.

2) “Arise, and go into the street,” (anastas poreutheti epi ten hrumen) “Arise and go out upon (to) the street,” the one most traveled thru the center of the city, where the masses of the people milled about. God’s men must go witness where the people are, wherever they may be found, Mar 16:15; Act 1:8; Rom 1:14-16.

3) “Which is called Straight,” (ten kaloumenen eutheian) “The one that is called or named Straight,” that is known as Straight Street, leading from the eastern to the western gate of the walled city.

4) “And inquire in the house of Judas,” (kai zeteson en oikia louda) “And search (make inquiry) in an house of Judas,” perhaps one of the disciples that Saul had formerly planned to persecute, of whom nothing more is known.

5) “For one called Saul, of Tarsus: (Saulon onomati Tarsea) “For a person by name of Saul, a Tarsian,” a man born in the city of Tarsus, capitol of Cilicia, the Athens of Asia Minor, a university city, with a medical center with much stoicism, Act 11:25; Act 21:39.

6) “For, behold, he prayeth,” (idou gar pros euchetai) “For behold he is praying unceasingly of his own will, accord, or desire, continuously, Luk 18:1; Luk 18:13; 1Th 5:17.

Fuente: Garner-Howes Baptist Commentary

11. For, behold, he prayeth. Luke showeth that Paul gave himself (585) to prayer those three days; and peradventure this was one cause why he fasted, although it be certain, as I have already said, that he suffered such long hunger, because he was after a sort deprived of sense, as men which are in a trance use to be. Christ doth assuredly speak of no short prayer (586) in this place, but he doth rather show that Paul continued in this kind of exercise until he should be more quiet in mind. For besides other causes of terror, that voice might sound in his ears, “Saul, Saul, why persecutest thou me?” And it is not to be doubted but that the careful (587) looking for a perfect revelation did marvellously trouble his mind; but this was the reason why the Lord caused him to wait three days, that he might the more kindle in him an earnest desire to pray.

(585) “ Fuisse intentum,” was intent.

(586) “ Precatione momenti,” momentary or ejaculatory prayer.

(587) “ Anxia,” anxious.

Fuente: Calvin’s Complete Commentary

(11) The street which is called Straight.A street answering to this description still runs from the Eastern Gate to the palace of the Pacha, and is known locally as the Street of Bazaars. Somewhat curiously, the house shown by guides as that of Judas is not in it. A piece of ground surrounded by trees, and used as a Christian burial-place, is pointed out as the scene of the Conversion; but this is on the east side of the city, and St. Paul must have approached from the south or south-west.

Saul, of Tarsus.The passage is memorable as the first mention of the Apostles birth-place. For an account of the city, see Notes on Act. 7:58 and Act. 9:30.

Behold, he prayeth.The thoughts which the words suggest belong to the preacher rather than the commentator. We can but think of the contrast between the present and the recent pastbetween the threatening and slaughter which the persecutor breathed out as he drew near to Damascus, and the prayer of humble penitence in which he was now living. Estimating that prayer by that which came as the answer to it, we may think of it as including pardon for the past, light and wisdom for the future, strength to do the work to which he was now called, intercession for those whom he had before persecuted unto the death.

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

11. Street called Straight So called from its cutting the city in two in a straight line. It is two miles in length from east to west, lined with colonnades, and now called the “Street of Bazaars.” It has a spot pointed out by officious tradition as the very house of this Ananias.

“We visited the great cathedral,” says Mr. Tristam, “in the street which is called ‘Straight,’ and several of the mosques. The great mosque, once the Christian cathedral, and in yet earlier ages a heathen temple, is a noble structure, though, of course, without the interest or the splendour of the Mosque of Omar. We looked in at one magnificent portal, over which still remains engraven the inscription in Greek, ‘Thy kingdom, O Christ! is an everlasting kingdom, and thy dominion endureth throughout all generations.’ There stand the words, unread by the Moslem. We will take them as a silent prophecy that the day is coming when this dark land shall be Christ’s once more, and he shall reign for ever and ever. Even so, come, Lord Jesus.”

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

‘And the Lord said to him, “Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he is praying. And he has seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.”

He is told to go to a street name ‘Straight’ (Straight Street) where in the house of Judas he would find Saul of Tarsus. He was informed that Saul was praying and was awaiting his coming so that he may lay hands on Saul so that he could receive his sight. Normally Ananias would have obeyed unquestioningly, but at the name of Saul of Tarsus he stiffened. That name was too well known among Christians for any other response. He probably at first only half considered the remainder of what had been said. He belonged to a church on the alert.

‘Behold he is praying.’ In Luke’s writings prayer is emphasised (Act 16:25; Act 20:36; Act 22:17). Compare also of Jesus – Luk 3:21; Luk 6:12; Luk 9:18; Luk 9:28; Luk 11:1; Luk 22:41. One who prays rightly is close to God.

We know nothing about who this Judas was but he would clearly be no friend of the Christians, and it may be assumed that the temple police were also staying in his house. It was in the main thoroughfare through the city, a street with great porches and gates at each end and colonnades for commerce running along each side. And Judas was probably a very important man. His house was not a place that Christians in general would want to approach. But it could well be that Ananias was a man of prestige and had some kind of access, and he was held in high favour among the Jews. However, when he heard the name Saul of Tarsus even his blood curdled.

Fuente: Commentary Series on the Bible by Peter Pett

Act 9:11-12 . There is a “ straight street ,” according to Wilson, still in Damascus. [241] Comp. Hackett in loc. , and Petermann, Reisen im Orient , I. p. 98.

] Saul by name , Saul, as he is called . Comp. Xen. Anab. i. 4. 11 : . Tob 6:10 ; 4Ma 5:3 .

] contains the reason of the intimation given: for, behold, he prays , is now therefore in the spiritual frame which is requisite for what thou art to do to him, and he is prepared for thy very arrival to help him he has seen in a vision a man, who came in and , etc.

Imposition of hands (comp. on Act 8:15 ) is here also the medium of communication of divine grace.

. ] This is put, and not the simple , to indicate that the person who appeared to Saul had been previously entirely unknown to him, and that only on occasion of this vision had he learned his name, Ananias.

[241] The house in which Paul is said to have dwelt is still pointed out. See also the Ausland , 1866, No. 24, p. 564.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1763
SAULS PRAYER

Act 9:11. Behold, he prayeth.

WHEN we speak of the grace of God as the free and only source of good to man, we are often misunderstood, as though we affirmed that man is wholly passive in the work of salvation: whereas, the truth is, that though, in the first instance, God puts into his heart the good desire, that desire immediately exerts itself in voluntary and earnest efforts for the attainment of the thing desired. This is discoverable in the conversion of Saul: in the first instance, God stopped him in his career of sin, and discovered to him his guilt and danger; but from that moment Saul gave himself to fasting and prayer, that by those means he might obtain yet further blessings from God: and God, as though he would shew us in the most striking manner the necessity of our own personal exertions, expressly pointed out to Ananias the reason of his communicating further blessings to Saul through his instrumentality; Go, and inquire for one called Saul of Tarsus; for, behold, he prayeth.

We will endeavour to point out,

What there was in that prayer which attracted the Divine notice

We cannot doubt but that Saul, who was touching the righteousness of the law blameless, had often bowed his knees before God in prayer: but he had never prayed aright till now. In this prayer of his was,

Humility

[He never could have prayed with true humility before, because he was unconscious of his lost estate. He was ignorant of the spirituality of the law, and, consequently, of his multiplied transgressions against it: he even thought himself alive, as having never given to God any just cause to condemn him. What then must his prayers have been, but, like those of the Pharisee, I thank thee, O God, that I am not as other men are? But contrition is the very essence of prayer: it is the broken and contrite heart, which God will not despise. To smite upon our breasts, as guilty self-condemning sinners, and to cry for mercy, like the poor Publican, is more acceptable to God than all the sacrifices and burnt-offerings that ever were offered.]

Earnestness

[It is a sense of need that must make us earnest: and, as Saul was insensible of his danger, he could not till now plead with that importunity that became him. But now he was like the manslayer fleeing from the avenger of blood. Now, like his Lord and Saviour, he made prayers and supplications with strong crying and tears [Note: Heb 5:7.]: and, like the patriarch Jacob, he wrestled with God, saying, I will not let thee go, except thou bless me [Note: Hos 12:4.]. Instantly therefore did God fulfil to him that promise which Jesus has left us for the encouragement of all his people [Note: Mat 7:7-8.]]

Faith

[The prayers which Saul had offered in former times could not have had respect to a Saviour, because he had not felt his need of a Saviour. But now he saw that there was no hope of mercy, but through that very Jesus whom he had persecuted: now he thankfully embraced the salvation that Jesus offered him: he no longer went about to establish a righteousness of his own, but gladly submitted to the righteousness of God revealed in the Gospel. When he said, Lord, what wilt thou have me to do? he cordially received Christ as his wisdom, his righteousness, his sanctification, and redemption: and no sooner did he thus desire to make Christ his all, than God expressed his acceptance of his prayers, Behold he prayeth! God would not suffer the prayer of faith to go forth in vain.]
We propose, in the next place, to shew,

II.

What we may learn from the notice which God took of it

This fact is very instructive: it shews us,

That God is observant of our frame and conduct

[The eye of God is in every place, beholding the evil and the good. But more especially does he look upon the humble suppliant: he himself declares, To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word [Note: Isa 66:2.]. Behold, when a holy purpose was formed in the heart of Ephraim, how attentive God was to it; Ephraim saith, What have I to do any more with idols? Surely, saith God, I have heard him, and observed him [Note: Hos 14:8.]. And when the same penitent laid his transgressions more deeply to heart, God quite exulted over him, if we may so speak: Surely I have heard Ephraim bemoaning himself thus And then, with a complacent regard to him, God appealed, as it were, to the whole universe: Is not Ephraim my dear son? is he not a pleasant child [Note: Jer 31:18-20.]? ]

That mere formal services are not accounted prayer in Gods sight

[All the petitions which Saul had offered in former times were a mere lip-service which God did not accept. God is a Spirit; and those who worship him must worship him in spirit and in truth: the heart must accompany the lips, or else the worship is hypocritical and vain [Note: Mat 15:8-9.]. This is strongly marked by the Prophet Jeremiah, who tells us that then, and then only, shall God be found, when we seek for him with our whole heart [Note: Jer 29:13-14.].]

That humble and believing prayer shall never go forth in vain

[God may see fit to suspend his answer for a time: even in the case before us, he did not answer till Saul had continued in prayer three whole days and nights. But though he tarry, he will come at last: he has assured us, in the parable of the Importunate Widow, that the prayer of faith shall never be in vain [Note: Luk 18:7.]: and in very many instances he fulfils to men that promise which he has given us by the Prophet Isaiah, It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear [Note: Isa 65:24.].]

Address
1.

To those who never pray at all

[Alas! how many are there of whom the All-seeing God must say, Behold he rises from his bed without prayer: he goes through the day, and retires to rest again, without prayer: this is his constant habit: the sins he commits, excite in him no compunction: and the mercies he receives, call forth no gratitude: he lives without God in the world: ungrateful wretch that he is, he never calls upon my name: never once in all his life could I truly say of him, Behold, he prayeth. Brethren, do you know that all this neglect is recorded in the book of Gods remembrance, and that it must be accounted for at last? Do not deceive yourselves with an idea that your formal heartless services are accepted of him; for, if he that wavereth in his mind through unbelieving fears shall receive nothing of the Lord, much less shall he receive any thing who never asks with any real desire to obtain the blessings he asks for [Note: Jam 1:6-7.].]

To those who do pray

[It is a great mercy if our minds have been so far awakened to a sense of our guilt and danger, that we have been constrained to cry to God for deliverance. But we are ever prone to relapse into coldness and formality: indeed there is nothing more difficult than to keep up a spirit of prayer, and to live nigh to God, in a state of habitual fellowship with him. Any little thing, however trifling and insignificant, is sufficient to divert our attention from prayer, or to distract our minds in the performance of it. Hence we are so often exhorted to pray without ceasing, to watch unto prayer, to continue instant in it with all perseverance. Let us then guard against fainting or weariness in this holy duty. It will be of no benefit to us to have sought after God in former times, if we decline from him now: our former prayers will be of no service, if they be discontinued. As our former sinfulness shall not be remembered, when once we turn unto God in penitence and faith; so neither shall our past righteousness be remembered, if we depart from it.
It is possible that we may be hindered in this duty, by an apprehension that we shall not be heard: but we must guard against this temptation, by recollecting, that there is no guilt so great but the prayer of faith can remove it [Note: See the peculiar stress laid on prayer in reference to Manasseh; 2Ch 33:12-13; 2Ch 33:18-19.], nor any state so desperate from which it shall not prevail to deliver us [Note: Jon 2:1-4.]. God never did, nor ever will say to any, Seek ye my face in vain.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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,

Ver. 11. The street called Straight ] God’s people are so dear to him, that their walls are ever before him,Isa 49:16Isa 49:16 ; he loveth the streets the better they dwell in, the air the better they breathe in, Psa 87:5-6 .

For behold he prayeth ] He never prayed till now, though a strict Pharisee. So Dan 9:13 . The captives in Babylon prayed not in those 70 years; because they fasted to themselves, and prayed more to get off their chains than their sins, Zec 7:5-6 . Prayer is the breath of the spirit, Rom 8:26 ; Jdg 1:20 . And prayer without the spirit is but an empty ring, a tinkling cymbal.

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

11. ] “We are allowed to bear in mind that the thoroughfares of Eastern cities do not change, and to believe that the ‘straight street,’ which still extends through Damascus in long perspective from the eastern gate, is the street where Ananias spoke to Saul.” (C. and H., p. 115.)

] The houses of Ananias and Judas are still shewn to travellers. Doubtless they (or at least the former) would long be remembered and pointed out by Christians; but, in the long degradation of Christianity in the East, most such identities must have been lost; and imposture is so easy, that it is hardly possible to cherish the thought that the spots now pointed out can be the true ones. And so of all cases, where we have not unalterable or unaltered data to go on. Still, true as this is, we have sometimes proofs and illustrations unexpectedly appearing, as research goes on, which identify as authentic, sites long pointed out by tradition. So that our way seems to be, to seek for all such elucidations, and meantime to suspend our judgment: but never to lose sight of, nor to treat contemptuously a priori, a local belief.

] The first place where he is so specified.

TARSUS was the capital of the province of Cilicia, a large and populous city ( . . , Xen. Anab. i. 2. 23) in a fruitful plain on the river Cydnus, which flowed through the midst of it (‘Cydnos, Tarsum liberam urbem procul a mari secans.’ Plin. Act 9:27 . Strabo, xiv. 673. Q. Curt. iii. 5. 1), with a swift stream of remarkably cold water. Strabo speaks most highly of its eminence in schools of philosophy: , , . , , xiv. 674. He enumerates many learned men who had sprung from it. It was (see Plin. above) an “urbs libera,” i.e. one which, though under Rome, lived under its own laws and chose its own magistrates. This ‘libertas’ was granted to it by Antony (Appian. Civ. Act 9:7 ): and much later we find it a Roman colony . As a free city , it had neither the ‘jus coloniarum,’ nor the ‘jus civitatis:’ see ch. Act 21:39 , also Act 22:28 , and note. It is now a town with about 20,000 inhabitants, and is described as being a den of poverty, filth, and ruins. There are many remains of the old town (Winer, Realw.).

Fuente: Henry Alford’s Greek Testament

Act 9:11 . : the word as has been previously remarked is characteristic of Luke ( cf. its use in O.T.), and does not in the least support the idea that the vision was a dream of the night, cf. Act 8:26 . . . : , cf. Act 12:10 , Mat 6:2 . In Luk 14:21 it seems to be used in contrast to , but in LXX at least in one passage it is used as its equivalent, Isa 15:3 , cf. R.V., “broad places,” . It is found also in Sir 9:7 (perhaps twice) and in Tob 13:18 , where in the previous ver., 17, we have , although it is very doubtful whether we can press a contrast here, and , Act 9:18 , might perhaps be taken as meaning a city-quarter, Latin vicus , see Speaker’s Commentary, in loco . On the stages in the history of the word, and its occurrence in Attic Greek, e.g. , in the comic writers Antiphanes (380 B.C.) and Philippides (323 B.C.), see Kennedy, Sources of N. T. Greek , pp. 15, 16; Rutherford, New Phrynichus , p. 488. : “the street called Straight” may be traced from the eastern to the western gate, and it still bears the name, Derb el-Mustakm , Schneller, Apostelfahrten , pp. 254, 255, “Damascus,” Hastings’ B.D. The “house of Judas,” also that of Ananias, are still pointed out, but considerable uncertainty attaches to the attempts at identification, see “Damascus,” u. s. , also Felten, in loco. : Tarsus was the capital of the Roman Province of Cilicia. Curtius has called it the Athens of Asia Minor, and Strabo emphasises its celebrity for the production of men famous in all branches of science and art. As a celebrated university town it may have ranked amongst its students not only St. Paul but his companion St. Luke, attracted it may be by the renown of its medical school; and if this be so, the acquaintance of the two men may date from their student days. To Tarsus, moreover, and to a country where Stoicism was cradled, St. Paul may have been indebted for his evident familiarity with the ideas and tenets of the Stoic philosophy. From Cyprus came Zeno and Persus, from Soli, Chrysippus and Aratus, whilst Anazarba in Cilicia was the birthplace of the physician Dioscorides, contemporary of St. Luke as of St. Paul. It is indeed possible to enumerate at least six Stoic teachers whose home was Tarsus. See notes on St. Paul at Athens and at Ephesus, and see J. Lightfoot, Hor. Heb. , on Act 6:9 ; Curtius, Gesammelte Abhandlungen , ii., p. 538 ff.; Zahn, Einleitung i., pp. 37, 50; Lightfoot, Philippians , p. 303 ff.; Salmon, Introd. , p. 317. : “orantes yidet Jesus” Bengel; present tense, continuous prayer, 1Th 5:17 .

Fuente: The Expositors Greek Testament by Robertson

street = lane. Greek. rhume. Here, Act 12:10. Mat 6:2. Luk 14:21.

Straight. It ran direct from the W. gate to the E. gate. In oriental cities such would be the bazaar.

enquire = seek. Greek. zeteo.

one, &c. = a Tarsean, Saul by name. Tarsus was the capital of Cilicia. Saul was doubtless one of those who disputed with Stephen (Act 6:9).

prayeth. Greek. proseuchomai. App-134.

Fuente: Companion Bible Notes, Appendices and Graphics

11.] We are allowed to bear in mind that the thoroughfares of Eastern cities do not change, and to believe that the straight street, which still extends through Damascus in long perspective from the eastern gate, is the street where Ananias spoke to Saul. (C. and H., p. 115.)

] The first place where he is so specified.

TARSUS was the capital of the province of Cilicia, a large and populous city ( . . , Xen. Anab. i. 2. 23) in a fruitful plain on the river Cydnus, which flowed through the midst of it (Cydnos, Tarsum liberam urbem procul a mari secans. Plin. Act 9:27. Strabo, xiv. 673. Q. Curt. iii. 5. 1), with a swift stream of remarkably cold water. Strabo speaks most highly of its eminence in schools of philosophy: , , . , , xiv. 674. He enumerates many learned men who had sprung from it. It was (see Plin. above) an urbs libera, i.e. one which, though under Rome, lived under its own laws and chose its own magistrates. This libertas was granted to it by Antony (Appian. Civ. Act 9:7): and much later we find it a Roman colony. As a free city, it had neither the jus coloniarum, nor the jus civitatis: see ch. Act 21:39, also Act 22:28, and note. It is now a town with about 20,000 inhabitants, and is described as being a den of poverty, filth, and ruins. There are many remains of the old town (Winer, Realw.).

Fuente: The Greek Testament

Act 9:11. , go) So to Saul, ch. Act 22:10; and so again, Act 9:15, to Ananias, , go.-, behold) Saul was shown to Ananias, praying. Jesus sees those who are praying.-, for) The force of the tiology (assigning of the reason) appertains to the words, He hath seen-Ananias.-, he prayeth) All spiritual motions flow together, and are exercised, in the act of praying.

Fuente: Gnomon of the New Testament

Arise: Act 8:26, Act 10:5, Act 10:6, Act 11:13

Saul: Act 9:30, Act 11:25, Act 21:39, Act 22:3

for: Act 2:21, Act 8:22, Deu 4:29, 2Ch 33:12, 2Ch 33:13, 2Ch 33:18, 2Ch 33:19, Job 33:18-28, Psa 32:3-6, Psa 40:1, Psa 40:2, Psa 50:15, Psa 130:1-3, Pro 15:8, Isa 55:6, Isa 55:7, Jer 29:12, Jer 29:13, Jer 31:18-20, Jon 2:1-4, Zec 12:10, Mat 7:7, Mat 7:8, Luk 11:9, Luk 11:10, Luk 18:7-14, Luk 23:42, Luk 23:43, Joh 4:10

Reciprocal: 2Ch 7:14 – and pray Job 33:26 – pray Luk 5:33 – and make Act 9:1 – Saul Act 9:9 – General Act 9:17 – the Lord Act 10:2 – and prayed

Fuente: The Treasury of Scripture Knowledge

Act 9:11. The Lord mentioned the fact of Saul’s praying to assist Ananias in identifying him. Saul was a Jew and would have the right to pray under the Mosaic religion. We are not told specifically the subject of Saul’s prayer, but it is not strange that he would be praying under the circumstances. It would also be reasonable to think he was praying for help in his undone condition, and that it was in reply to his prayer that the Lord permitted him to have the vision of Ananias coming to heal his blindness.

Fuente: Combined Bible Commentary

Act 9:11. the street which is called Straight. In the time when the events related in the Acts took place, the main thoroughfare of Damascus was the street called Straight, so called from its running in a direct line from the eastern to the western gate. It was a mile long. It was a hundred feet wide, and divided by Corinthian columns into three avenues. . . . Remains of the colonnades and gates may still be traced; but time has destroyed every trace of their original magnificence. At present the street, instead of the lordly proportions which once called forth the strangers admiration, has been contracted by successive encroachments into a narrow passage more resembling a by-lane than the principal avenue of a noble city. At a little distance from the west gate is still shown the house of Judas; it is a grotto or cellar considerably under the general surface. Farther along, and near the eastern gate, you turn up a narrow lane to the left, when you come to the house of Ananias, which is also a grotto (Lewins Life of St. Paul).

Of Tarsus. No mean city. It was the most important of all the Cilician cities, and the acknowledged metropolis. Tarsus was originally of great extent, and was built on both sides of the river Cydnus, and from its consisting of two distinct wings, divided by the Cydnus, took the plural name Tarsoi, the wings. Its coins tell us the story of its greatness through the long series of years which intervened between Xerxes and Alexander; and at the time when Saul lived under the Roman Government, it bore the title of metropolis, and was ruled by its own citizens, under its own laws. Tarsus at this time was a famous university, and many of the most celebrated teachers at Rome had received their education in this distant Cilician city. It still exists under its old name Tersoos, and though its former fame and prosperity have long departed from it, it still possesses some 30,000 inhabitants (see Conybeare and Howsons St. Paul, chap ii., and Lewins St. Paul, chap. 5).

For, behold, he prayeth. This fact of Sauls praying seems mentioned by the Lord to reassure Ananias. The persecutor was praying to the God of the persecuted. So the Lords servant might surely look for a favourable reception even from the famous inquisitor Saul.

Fuente: A Popular Commentary on the New Testament

See notes on verse 10

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 11

Tarsus; a large city of Cilicia, in Asia Minor, the birthplace of Saul.

Fuente: Abbott’s Illustrated New Testament

9:11 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 {f} Tarsus: for, behold, he prayeth,

(f) Tarsus was a city of Cilicia near to Anchiala. It is said that Sardanapalus built these two cities in one day.

Fuente: Geneva Bible Notes

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